tho' used by the Quakers to Invalidate BAPTISM are likewise insisted on by several of the Sects which I have named above to Lessen and Disparage it In which sense the following Discourse tho' it respects the QUAKERS Chiefly yet not them Only for it contains the joint Arguments of all the several sizes of the Opposers or Contemners of Baptism VIII But as to the immediate Occasion which engaged me in this Work it was upon the Account of a particular Person who had been Educated from his Childhood in the Quaker Principles and Communion And the Objections which are here considered against Baptism are these which at several conferences with other Quakers to whom that Person brought me were insisted upon At lâ—ngth after more than Twelve Months consideration of this single Point and diligently Reading over and weighing every particular which Rob. Barclay had wrote in his Apology against the Outward or Water Baptism it pleased God so to open the Eyes and perswade the Heart of this Gentleman that having Informed himself in the true Principles of the Christian Religion as contained in our Church Catechism he has lately with great joyfulness and satisfaction Received the Baptism of Christ as Administred in the Church of England And it was his Desire that this Discourse tho' wrote for his Privat Vse might be made Publick in hopes that it may have the like Effects upon others as it has had upon himself by the great Mercy of God And I knowing several others who have of late been Convinced and Baptised in the same manner as this Gentleman I have not Resisted his invitation to contribute my Mite towards the Recovery of so many Thousand souls as now for 46 years have thrown off the Sacraments of Christ's Institution and thereby as one main Cause have lest the Substance even Faith in the Blood of Christ outwardly shed for our Salvation as I have else-where shewn The Lord accept my mean Endeavours and make them Instrumental to His Glory and the Salvation of Souls Amen A DISCOURSE PROVING The DIVINE INSTITUTION OF WATER-BAPTISM SECT I. That Matth. xxviii 19. was meant of Water-Baptism THE Words of the Text are these Go ye therefore and Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost The Quakers will not own that the Baptism here mentioned was the Outward or Water-baptism Which I will endeavour to make very plain that it was and that in the first place From the Signification and Etymology of the word Baptize 1. The word is a Greek word and only made English by our constant usage of it It signifies to Wash and is apply'd to this Sacrament of Baptism because that is an outward Washing To Wash and to Baptize are the very same and if the word Baptize had been rendred into English instead of Go and BAPTIZE it must have been said Go and WASH Men in the Name of the Father and of the Son and of the Holy Ghost So that the outward Baptism with Water is as much here commanded as if it had been expressed in English words or as we can now express it But because the word Baptize was grown a Technical Term in other Languages whereby to express the Holy Sacrament of Baptism long before our English Translation therefore our Translators did rightly retain the word Baptize in this Text Matth. xxviii 19. and in other Texts which speak of that Holy Sacrament But in other places they translate the word Baptize as Mark vii 4. When they come from the Market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they are Baptized which we literally translate except they Wash And in the same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Baptisms of Cups and Pots c. which we translate the Washing of Cups and Pots and Heb. ix 10. speaking of these Legal Institutions which stood only in Meats and Drinks and divers Washings and carnal Ordinances c. the word which we here translate Washings is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisms In Meats and Drinks and divers Baptisms And in the Vulgar Latin the Greek word is retained in both these Texts Mark vii 4. Nisi Baptizentur non Comedunt Except they are Baptized i. e. Wash their Hands they eat not And Baptismata Calicum c. The Baptisms of Cups c. And Heb. ix 10. In Cibis Potibus variis Baptismatibus i. e. In Meats and Drinks and divers Baptisms So that it is plain that the word Baptism and the word Washing tho' not the same word have yet the self-same meaning 2. It is true that the word Baptism is often taken in a Figurative and Allegorical Sense to mean the INWARD BAPTISM the Washing or Cleansing of the Heart But so is the word Washing also as often as Jer. iv 14 c. And there is scarce a Word in the World but is capable of many Figurative and Allegorical Meanings Thus Circumcision is very often us'd for the Inward Circumcision or Purity of the Heart And Fire is taken to express Love and likewise Anger and many other things But it is a receiv'd Rule for the Interpretation of Scripture and indeed of all other Writings and Words that the plain Literal Meaning is always to be taken where there is no manifest Contradiction or Absurdity in it as when a Man is said to have a Fire burning in his Breast it cannot be meant of the Literal Fire so when we are commanded to Wash or Circumcise our Hearts and the like But on the other hand if any Man will take upon him to understand Words in a Figurative Sense at his own will and pleasure without an apparent Necessity from the Scope and Coherence he sets up to Banter and leaves no Certainty in any Words or Expressions in the World Therefore I will conclude this Point of the natural Signification and Etymology of the word Baptize And unless the Quakers can shew an apparent Contradiction or Absurdity to take it in the Literal Signification in this Text Matth. xxviii 19. then it must be meant of the OUTWARD WASHING or BAPTISM because that is the only True and Proper and Literal Signification of the Word And it will be further Demonstrated in the next Section that there can be no Contradiction or Absurdity to take it in a Literal Sense because the Apostles and Others thereunto Commissionated by them did Practise it in the Literal Sense SECT II. I. That CHRIST did Practise Water-Baptism II. That the Apostles did it after Him III. That the Catholick Church have done it after Them I. THat Christ did Practise Water-Baptism It is written John iii. 26. And they came unto John and said unto him Rabbi He that was with thee beyond Jordan to whom thou barest witness Behold the same Baptizeth and all Men come to Him That this was Water-Baptism there can be no Doubt because 1. The Baptism with the Holy Ghost was not yet given For that was not given
they were admitted by their Baptism Thus the Proselites to the Jewish Religion were baptized unto Moses And Men were made Disciples to John by his Baptism But the Christian Baptism alone is administred in the name of the Father and of the Son and of the Holy Ghost This is the Form of the Christian Baptism and which does distinguish it from all other Baptisms whatever 3. The End of the Christian Baptism is as highly distant and different from the Ends of other Baptisms as their Authors differ The End of the Jewish Baptism was to give the Baptized a Title to the Priviledges of the Law of Moses And the End of John's Baptism was to point to HIM who was to come and to prepare Men by Repentance for the Reception of the Gospel But the End of CHRIST 's Baptism was to Instate Us into all the Unconceivable Glories and High Eternal Prerogatives which belong to the Members of his Body of his Flesh and of his Bones Eph. v. 30. That we might receive the Adoption of Sons Gal. iv 5. Henceforth no more Servants but Sons of God! and Heirs of Heaven These are Ends so far transcendent above the Ends of all former Baptisms that in comparison other Baptisms are not only less but none at all like the Glory of the Stars in presence of the Sun they not only are a lesser Light but when he appears they become altogether invisible And as a Pledge or Fore-taste of these Future and Boundless Joys The Gift of the Holy Ghost is given upon Earth and is promis'd as an Effect of the Baptism of Christ. As Peter preached Acts ii 38. 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 And Gal. iii. 27. As many of you as have been baptized into Christ have put on Christ. This of the Gift of the Holy Ghost was not added to any Baptism before Christ's and does remarkably distinguish it from all others SECT VI. That Christ and the Apostles did not Baptize with John's Baptism THis is a Pretence of the Quakers when they find themselves distressed with the clear Proofs of Christ and the Apostles having administred Water-baptism They say that this was John's Baptism because it was Water-baptism And as before observ'd Sect. IV. they only say this but can bring no Proof But they put us here again upon the Negative to prove it was not As to their Pretence that it was John's Baptism because it was Water-baptism that is answered in the last Section And now to gratifie them in this though unreasonable Demand I will give these following Reasons why the Baptism which Christ and his Apostles did practise was not John's Baptism 1st If Christ did baptize with John's Baptism then he made Disciples to John and not to himself For it is before shewn Sect. III. Num. ii iii. That Baptism was an Initiating Form and nothing else whereby Men were admitted to be Disciples to him unto whom they were baptized Thus the Jews who were baptized unto Moses said We are Moses's Disciples John ix 28. And those whom John baptized were called the Disciples of John And there needs no more to shew that Christ did not baptize with the Baptism of John than to shew that the Disciples of Christ and of John were not the same which is made evident from John i. 35 37. where it is told that two of John's Disciples left him and followed Jesus And Matth. xi 2. John sent two of his Disciples to Jesus And the Disciples of Christ lived under a different Oeconomy and other Rules than either the Disciples of John or of the Pharisees to shew that they were under another Master And the Disciples of John were scandaliz'd at it Matth. ix 14. Then came to him JESUS the Disciples of John saying Why do we and the Pharisees fast oft but thy Disciples fast not Therefore the Disciples of Christ and of John were not the same and therefore Christ did baptize Men to be his own Disciples and not to be the Disciples of John and therefore the Baptism of Christ was not the Baptism of John 2dly If Christ did baptize with John's Baptism the more he baptized it was the more to the Honour and Reputation of the Baptism of John But Christ's baptizing was urg'd by the Disciples of John as a lessning of John John iii. 26. Therefore the Baptism with which Christ did baptize cou'd not be the Baptism of John Though it be said John iv 2. That Jesus himself baptized not but his Disciples For so the Apostles and other Ministers of Christ have baptized more into the Faith of Christ than Christ himself has done Yet here is no ground of Jealousie or Rivalship to Christ because the Administration of Christ's Baptism is all to the Honour and Glory of Christ And therefore Christ's baptizing more Disciples than John cou'd be no Lessning of John but rather a Magnifying of him so much the more if Christ had baptized with John's Baptism 3dly When John's Disciples had told him of Christ's out rivalling him by baptizing more than he John answer'd He must increase but I must decrease John iii. 30. But if CHRIST did baptize with the Baptism of John than John still increased and CHRIST decreased For 4thly He is greater who institutes a Baptism than those who only administer a Baptism of another's appointment Therefore if Christ did baptize with the Baptism of John it argues John to be greater than Christ and Christ to be but a Minister of John 5thly All the Jews who had been baptized with the Baptism of John did not turn Christians therefore John's Baptism was not the Christian Baptism 6thly Those of John's Disciples who turned Christians were baptized over again in the Name of Christ of which there is a remarkable Instance Acts xix to v. 7. But the same Baptism was never repeated as is shewn above Sect. III. Numb iii. therefore the Baptism which the Apostles did administer was not John's Baptism 7thly The Form of the Baptism which Christ commanded Mat. xxviii 19. was In the Name of the Father and of the Son and of the Holy Ghost But that was not the Form of John's Baptism Therefore that was not John's Baptism See what is before said Sect. V. Num. ii of the Difference of Baptisms as to the Author the Form and the End of each Baptism And in all these Respects it is made apparent that the Baptism which was practis'd by Christ and the Apostles was not the Baptism of John To all these clear Arguments the Quakers without answering to any of them do still insist That the Water-baptism which the Apostles did administer was no other than John's Baptism That they had no Command for it only did it in Compliance with the Jews as Paul circumcis'd Timothy Acts xvi 3. And purify'd himself in the Temple Acts xxi 21 to 27. But this is all
Gratis Dictum here is not one word of Proof And they might as well say That the Apostles PREACHING was only in Compliance with the Jews and that it was the same with John's PREACHING for their Commissions to Teach and to Baptize were both given in the same Breath Matth. xxviii 19. Go ye TEACH all Nations BAPTIZING them c. Now why the Teaching here shou'd be Christ's and Baptizing only John's the Quakers are desir'd to give some other Reason besides their own Arbitrary Interpretations before which no Text in the Bible or any other Writing can stand Besides I wou'd inform them That the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text which we Translate Teach signifies to make Disciples so that the literal and more proper reading of that Text is Go and Disciple all Nations or make Disciples of them baptizing them c. If it be ask'd Why we shou'd Translate the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. xxviii 19. by the Word Teach if it means to Disciple a Man or make him a Disciple I Answer That Teaching was the Method whereby to Perswade a Man to Convert him so as to make a Disciple of him But the Form of Admitting him into the Church and actually to make him a Disciple to give him the Priviledges and Benefits of a Disciple was by Baptism Now the Apostles being sent to Teach Men in order to make them Disciples therefore instead of Go Disciple Men we Translate it Go Teach as being a more Familiar Word and better understood in English Tho' if both the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text were Translated Literally it would obviate these Quaker-Objections more plainly For then the Words wou'd run thus Go and Admit all Nations to be my Disciples by Washing them with Water in the Name of the Father and of the Son and of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching them to observe all things whatsoever I have commanded you Here the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Teaching is plainly distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Disciple them tho' our English renders them both by the Word Teaching and makes a Tautology Go Teach all Nations Teaching them But as a Child is Admitted into a School before it be Taught So Children may be Admitted into the Pale of the Church and be made Disciples by Baptism before they are Taught Which shews the meaning of these two Words i. e. Discipling and Teaching to be different Because tho' in Persons Adult Teaching must go before Discipling yet in Children who are within the Covenant as of the Law to be Admitted at eight Days old by Circumcision so under the Gospel by Baptism Discipling goes before Teaching And that Discipling is only by Baptism But to return The Quakers are so hard put to it when they are press'd with that Text Acts x. 47. Can any forbid Water c That they are forced to make a Suppose without any ground or appearance of Truth That these Words were an Answer to a Question And that the Question was Whether they might not be Baptized with John's Baptism And that this proceeded from a Fondness the Jews had to John's Baptism And that the Apostle Peter only Comply'd with them out of Condescention as Paul Circumcis'd Timothy Ans 1. Cornelius and those whom Peter Baptized Acts x. were Gentiles and not Jews They were Romans and therefore cannot be supposed to have had any Longing after John's Baptism none of them having ever own'd it or having been Baptiz'd with it 2. The Gentile Converts to Christianity refus'd to submit to the Jewish Circumcision or any of their Law Acts xv And therefore it is not to be imagin'd that they wou'd be fond of any of the Baptisms which were us'd among the Jews 3. Even all the Jews themselves no not the Chief and Principal of them neither the Pharisees nor Lawyers did submit to John's Baptism Luke vii 30. 4. The Ethiopian Eunuch requested Baptism from Philip Acts viii And it cannot be suppos'd that the Ethiopians had more knowledge of John's Baptism or regard for it than the Romans or great part of the Jews themselves 5. There is no ground to suppose that St. Peter's words Can any Man forbid Water c were an Answer to any Question that was asked him The most forcible Affirmation being often express'd by way of Question Can any Man forbid Water That is No Man can forbid it And for the saying Then Answered Peter There is nothing more familiar in the New Testament than that Expression when no Question at all was asked See Matt. xi 25. xii 38. xvii 4. xxii 1. Mark xi 14. xii 35. xiv 48. Luke vii 40. xiv 3 4 5. xxii 51. John v. 17 19. 6. Granting a Question was ask'd and that Cornelius as well as the Ethiopian had desir'd Baptism why must this be constru'd of John's Baptism Especially considering that Peter in that same Sermon which Converted Cornelius Act. x. 37. told them that the Gospel which he Preached unto them was that which was published after the Baptism which John Preached What Argument was this for Cornelius to return back again to John's Baptism Or if he had desir'd it why shou'd we think that Peter wou'd have Comply'd with him and not rather have reprov'd him and carry'd him beyond it to the Baptism of Christ as Paul did Acts xix to those who had before receiv'd the Baptism of John 7. But as to the Complyance which the Quakers wou'd have to John's Baptism and which they compare to Paul's Complyance in Circumcising Timothy I will shew the great Disparity First The Law was more universally receiv'd than John's Baptism For many and the Chief of the Jews did not receive John's Baptism as above-observ'd Secondly The Law was of much longer standing John's Baptism was like a Flash of Lightning like the Day-Star which usher'd in the Sun of Righteousness and then disappear'd But the Law continu'd during the long Night of Types and Shadows many hundreds of Years Thirdly John did no Miracle John x. 41. But the Law was delivered and propagated by many Ages of Miracles 'T was enjoyn'd under Penalty of Death to them and their Posterities whereas John's Baptism lasted not one Age was intended only for the Men then present to point out to them the Messiah then already come and ready to appear And no outward Penalties were annexed to John's Law People were only Invited not Compell'd to come unto his Baptism But to neglect Circumcision was Death Gen. xvii 14. Exod. iv 24. The Preaching of John was only a Warning let those take notice to it that wou'd Whereas the Law was pronounced by the Mouth of God Himself in Thunder and Lightning and out of the midst of the Fire upon Mount Sinai in the Audience of all the People And so terrible was the Sight that Moses said I exceedingly fear and quake Heb. xii 21. For from God's
A DISCOURSE Proving The Divine Institution OF Water-Baptism Wherein The Quaker-Arguments Against it Are COLLECTED and CONFUTED With as much as is Needful concerning The Lord's Supper By the Author of The Snake in the Grass If ye Love me keep my Commandments Joh. xiv 15. LONDON Printed for C. Brome at the Gun at the West-End of St. Pauls W. Keblewhite at the White Swan in St. Pauls Church-Yard And H. Hindmarsh at the Golden Ball over-against the Royal Exchange in Cornhill M. DC.XC.VII THE PREFACE CONTAINS I. A Short Proof for Infant Baptism II. The several sorts of Contemners of Baptism amongst us III. The Presbyterians in Scotland IV. In Ireland V. In England VI. Too many of the Communion of the Church of England VII Whence this Discourse useful to others besides Quakers VIII The Particular Occasion of Writing this Discourse The Contents of This Discourse Sect. I. THat Matth. xxviii 19. was meant of Water-Baptism Page 1. Sect. II. That Christ did Practise Water-Baptism 2. That the Apostles did it after Him 3. That the Catholick Church have done it after Them p. 3. Sect. III. That Baptism must be Outward and Visible because it is an Ordinance appointed whereby to Initiat Men into an Outward and Visible Society which is the Church p. 7. The Arguments of the Quakers against the Outward-Baptism Sect. IV. 1. That the Baptism Commanded Matth. xxviii 19. was only the Inward or Spiritual Baptism p. 11. Sect. V. 2. That Water-Baptism is John's Baptism and therefore Ceased p. 12. Sect. VI. 3. That Christ and the Apostles did Baptize with John's Baptism p. 14. Sect. VII 4. That Paul was not sent to Baptize 1 Cor. i. 14. 17. p. 21. Sect. VIII 5. That Baptism is not the putting away the Filth of the Flesh but the Answer of a Good Conscience 1 Pet. iii. 21. Therefore that it is not the Outward but the Inward Baptism which the Apostles Preached p. 33. Sect. IX 6. That there is but One Baptism Eph. iv 5. therefore not both Outward and Inward p. 35. Sect. X. 7. That the Outward Baptism is to be left behind and we to get beyond it Heb. vi 1. p. 38. Sect. XI 8. That there are no Signs under the Gospel p. 45. Sect. XII The Conclusion Shewing the Necessity of Water-Baptism p. 59. Erratum P. 5. l. 14. r. Act. x. 47. There will soon be Published a Discourse by the same Author shewing whom Christ hath Ordained to Administer the Sacraments in His Church And another wherein it is prov'd That the Chief of the Quaker-Heresies were Broached and Condemned in the Days of the Apostles and in the first 150 Years after Christ A PREFACE AS Baptism is putting on Christ giving up our Names to Him being Admitted as His Disciples and a Publick Profession of His Doctrin So the Renouncing of our Baptism 〈…〉 as Publick a Disowning of Him and a Formal Apostasy from His Religion Therefore the Devil has been most busie in all ages but has prevailed most in our latter Corrupt times to Prejudice Men by many false Pretences against this Divine Institution Having been able to perswade some quite to throw it off as Pernicious and Hurtful Others to think it only Lawful to be done but to lay no great stress upon it and so use it where it is Enjoined as a thing Indifferent Others deny it to Infants upon this only Ground That they are not suppos'd Capable of being Admitted into the Covenant of God which He has made with Men For if they are Capable of being admitted into the Covenant there can be no Reason to deny them the outward Seal of it But this being Foreign to my present Vndertaking which is to Demonstrate to the Quakers the Necessity of an Outward or Water-Baptism in the General for as to Persons capable of it we have no Controversie with those who deny it to All therefore I have not digress'd into another Subject which is that of Infant Baptism in the following Discourse I. Yet thus much I will say of it in this place That Infants are Capable of being admitted into the Covenant and therefore that they cannot be Excluded from the outward Seal of it The Consequence the Baptists cannot deny And that they are Capable I thus prove They were Capable under the Law and before the Law of being admitted as Members of the Covenant in Christ to come made with Abraham by the Seal of Circumcision at the Age of Eight Days And therefore there can be no Reason to Exclude them from the same Privilege to the same Covenant now that Christ is come unless Christ had debarr'd them from it The Law standing still as it was where He has not Alter'd or Fulfill'd it But He has not debarr'd them Nay on the contrary He has yet further confirm'd their being within the Covenant He called a Little Child Mat. xviii 2 3 5. and set him in the midst of His Apostles and Proposed him as a Pattern to Them and to all Adult Christians And said That none should enter into the Kingdom of Heaven except those who should become as little Children And that whoever did Receive a Little Child in His Name did Receive Christ Himself And ver 10. in Heaven their Angels saith Christ do always behold the Face of my Father which is in Heaven And therefore He bids us Take heed that we despise not one of these Little Ones by which term tho Adult Persons are sometimes meant yet in the Texts before quoted it is expresly apply'd to Little Children And what greater Despising of them can be than to Reject them as no Members of Christ's Body and consequently unworthy of the outward Seal of His Covenant Christ was displeased with His Disciples Mar. x. 14. for hindring young Children to be brought unto Him And will He be pleased with the Baptists for the same thing He took the little Children up in His Arms put His hands upon them and blessed them Did He Bless those who were not Capable of being within His Covenant He said Of such is the Kingdom of God which is a term our Saviour us'd to Express the Covenant of the Gospel Are they not then within the Covenant of the Gospel The Apostle says that where either of the Parents is a Christian 1 Cor. vii 14. the Children are Holy That is within the Covenant of Christ And pursuant to this when any man was Converted his Children were Baptized with himself This is the meaning of what we read so often in The Acts that such a Man was Baptized with his Houshold And it was the Custom before with the Jews that when they admitted any man as a Proselyte to their Religion they Baptized his Children with himself Let this suffice for the present And Proceed II. When Rebellion had fully compleated it self in the Murther of the King 1648. It soon spawn'd a multifarious Schism of 30 or 40 different Religions in England at the same time of which Catalogues were then
repeated And as of our Saviour's so of other Baptisms of John's and the Jews they being only Initiating Forms they were not repeated The Jews did not baptize their Proselites more than once And John did not baptize his Disciples more than once So neither were Men twice baptized into the Christian Faith more than they were twice Circumcised or Admitted into the Church before Christ. Thus having proved 1st That the Church is an outward and visible Society 2dly That Baptism was the Initiating Form of Admitting Men into that Society 3dly That it was only an Initiating Form I think the Consequence is undeniable that this Baptism must be an outward and visible Form Because otherwise it cou'd be no Sign or Badge of an Admission into an outward and visible Society for such a Badge must be as outward as the Society Again Acts of inward Faith are and ought to be often repeated Therefore this Baptism which cou'd not be repeated cou'd not be the inward but the outward Baptism And thus having prov'd that Baptism commanded Matth. xxviii 19. to be the outward that is Water-baptism 1st From the true and proper Etymology and Signification of the Word 2dly From the Practise of CHRIST and his Apostles and the whole Christian Church after them And 3dly From the Nature of the Thing Baptism being an Ordinance appointed only for Initiating Men into an outward and visible Society and therefore never to be repeated Having thus prov'd our Conclusion from such plain easie and certain Topicks I will now proceed to those Objections such as they are which the Quakers do set up against all these clear Demonstrations And shall accordingly in the first place take notice of their groundless Pretence in making that BAPTISM commanded in the Holy Gospel and proved an ORDINANCE external and visible to be understood only of the Inward and Spiritual BAPTISM not with WATER but the HOLY GHOST SECT IV. Quakers say 1 st That the BAPTISM commanded Matth. xxviii 19. was only meant of the Inward and Spiritual Baptism with the Holy Ghost THey say this and that is all They neither pretend to answer the Arguments brought against them such as these before-mentioned nor give any Proof for their own Assertion Only they say so and they will believe it and there is an End of it And truly there shou'd be an End of it if only Disputation or Victory were my Design For to what non plus can any Adversary be reduc'd beyond that of neither Answering nor Proving But because the Pains I have taken is only in Charity for their Souls I will over-look all their Impertinency and deal with them as with weyward Children humour them and follow them thro' all their Windings and Turnings and submit to over-prove what is abundantly proved already Therefore since they can give no Reason why that Baptism commanded Matth. xxviii 19. shou'd be meant only of the Baptism with the Holy Ghost and wou'd be content that we shou'd leave them there as obstinate Men and pursue them no further but let them perswade those whom they can perswade By which Method unhappily yielded to them they have gain'd and secur'd most of their Proselites by keeping them from Disputing or Reasoning and by perswading them to hearken only to their own Light within To Rescue them out of this Snare I will be content to undertake the Negative though against the Rules of Argument and to prove that the Baptism commanded Matth. xxviii 19. was not the Baptism with the Holy Ghost For 1st To baptize with the Holy Ghost is peculiar to Christ alone For none can baptize with the Holy Ghost but who can send and bestow the Holy Ghost Which is Blasphemy to ascribe to any Creature Christ has indeed committed the Administration of the outward Baptism with Water to his Apostles and to Others by them thereunto ordained and has promised the inward Baptism of the Holy Ghost to those who shall daly receive the outward Baptism But this cannot give the Apostles or any other Ministers of Christ the Title of baptizing with the Holy Ghost though the Holy Ghost may be given by their Ministration For they are not the Givers that is Blasphemy And pursuant to this it is observable that none is ever said in the Scripture to baptize with the Holy Ghost but Christ alone The same is he who baptizeth with the Holy Ghost John i. 33. And therefore if that Baptism commanded Matth. xxviii 19. was the Baptism with the Holy Ghost it wou'd follow that the Apostles cou'd baptize with the Holy Ghost which is Blasphemy to assert 2dly It is written John iv 2. That Jesus himself baptized not but his Disciples If this was not meant of Water-baptism but of the Baptism with the Holy Ghost then it will follow That Christ did not baptize with the Holy Ghost but that his Disciples did This in short may suffice in return to a meer Pretence and proceed we next to consider if their main Argument also prove as unsupported and precarious SECT V. The great Argument of the Quakers against Water-Baptism is this John's Baptism is ceased But John's Baptism was Water-Baptism Therefore Water-Baptism is ceased This their Learned Barclay makes use of But 1st IT is so extreamly Childish that if it were not His no Reader wou'd Pardon me for Answering to it Yet since they do insist upon it let them take this easie Answer That John's Water-baptism is ceased but not Christ's Water-baptism All outward Baptisms were Water-baptisms as the word Baptism signifies See Sect. I. The Jews Baptism was Water-baptism as well as John's And by this Argument of Barclay's the Jews and John's may be prov'd to be the same Thus. The Jews Baptism was Water-baptism but John's Baptism was Water-baptism therefore John's Baptism was the Jews Baptism And thus Christ's Baptism was John's and John's was the Jews and the Jews was Christ's and they were all one and the self-same Baptism because they were all Water-baptisms So without all Foundation is this great Rock of the Quakers upon which they build their main Battery against Water-baptism 2 ly It will be proper here to let them see if they be not wilfully ignorant What it is which makes the Difference of Baptisms not the outward Matter in which they are administred for that may be the same in many Baptisms as is shewn But Baptisms do differ 1. In their Authors 2. In the different Form in which they are administred 3. In the different Ends for which they were instituted And in all these the Baptism of Christ does differ vastly from the Baptisms both of John and the Jews 1. As to the Author The Baptism of the Jews was an Addition of their own to the Law and had no higher Author that we know of But John was sent by God to baptize John i. 33. And it was Christ the Lord who was the Author of the Christian Baptism 2. As to the Form Persons were baptized unto those whose Disciples