they have him declared and are capable of listening to and believing on him and so a professed subjection to his order and to worship God by him and take content in the grace in him even as being further baptized by his Spirit in the opening the truth to their hearts and shedding his love abroad therein they more really and spiritually put him on by way of actual confidence and faith in him as their righteousness rejoycing and compleat redemption and salvation and his vertues by being conformed to him and the more yet by being also baptized with trials and afflictions Rom. 13.14 Ephes 4.21 22. Rev. 7.13 14 15. 3. To admit the baptized into the Church and Kingdom of God and so to have the Name of God and of Christ put upon them So Matth. 28.19 may also be understood Baptizing them into the Name of the Father c. So as that they may have the Name of the true God upon them be and be called the people or Church of God Christians as of old the Name of God was by Circumcision put upon Israel and so also to bring them under the protection help and blessing of that Name For where Gods Name is put upon and own'd by any people God hath respect unto them for his Names sake and for that cause often spares helps and blesses them that he might glorifie his Name upon them and make other people know that it is better to be his people worshippers and callers upon him and under his protection then any other Gods or powers whatsoever To this purpose are these Scriptures Psal 124.8 Ezek. 20.9 14. c. Jer. 14.7 Isai 48.9 Psal 115.8 9. 4. And so to distinguish them from all other peoples that are not baptized into the Name of Christ and receive not his Gospel as Acts 11.26 Isai 63.18 19. And to oblige them to unity in judgement and affection amongst themselvs as 1 Cor. 1.10.13 I beseech you Brethren by the Name of our Lord Jesus Christ which is but one and is upon you all that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement Not to say I am of Paul I am of Apollos I am of Luther I am of Calvin I am of Arminius to make and maintain Parties Sects and Factions in the Church but every one to own truth from or by any one and singly follow after it and all own themselves only obliged to Christ and his Name and to every one to each other for that Name sake whence it follows were ye baptized into the Name of Paul that ye should only cleave to him and neglect and slight all other the servants of Christ for Pauls sake and only follow and cry him up Which might be applyed to our divisions were we baptized into the Name of Luther or Calvin or the like and so to divisions nearer home The being all baptized into the Name of Christ should make us all adhere to Christ and to receive his truth by any one he speaks it by and love one another for his sake according to that also Ephes 4.3 4 5. 4. Concerning the Subject of Baptism the thing principally inquired after in this Discourse 1. I find not any Scripture in so many words say That Infants are to be baptized or instancing that the Apostles did baptize Infants 2. I find not any Scripture expresly or intimately prohibit the Baptism of Infants or denying that they were baptized For 3. I find not any Scripture say That only believers may be or were baptized or none but such as have repented do confess their sins profess faith c. 4. I find indeed that in the first practise of Baptism it being preacht to men of age and understanding with the doctrine it baptized into they being perswaded to receive that doctrine and be baptized into it did some of them confess their sins Mat. 3 6. Acts 8.38 39. others profess their faith And such were baptized having not ever before they or their Fore-fathers been instructed into that doctrine or been baptized thereinto But 5. I find not that either John or Christs Disciples ever turned away any that came to be baptized of them That Position of the Antipedobaptists That John Matth. 3. turned away the Pharisees and Sadduces is without proof It 's true that divers yea prabably most of the Pharisees contemned his Baptism and rejected the counsel of God against themselves Luke 7.30 but neither John nor any other servant of Christ is ever said to have rejected them there-from John in that Matth. 3. indeed takes them up more roughly then he did some other as more needing it and yet Luke tells us he said the same to the multitude Luke 3.7 but withall says he baptized them For so are the words I indeed baptize you Mat. 3.11.6 Thence I find too That the Subject of this Baptism was not a truly spiritual seed of Abraham born of the Spirit either as administred by John or Christs Disciples for Iohn calls them he baptized a generation of vipers an Epithite too harsh for persons truly regenerate Luke 3.7 and says he baptized them not upon their repentance or that had repented but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto repentance that they might or instructing them that they should repent Matth. 3.11 And so not upon faith but saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they should believe in him that is to come Acts 19.3 4. Thence also it 's said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon or after usually but for or unto the remission of sins Yea John plainly intimates that he admitted chaff as well as wheat into the floor and such as should be burnt in unquenchable sire Matth. 3.12 he baptizing such as still received the Name of Publicans yea all the people the generality doubtless of them Luke 7.29 3.21 And for Christs Disciples they baptized and discipled such as our Saviour that well knew them tells us did not believe John 6.64 yea such as were in the gall of bitterness and bond of iniquity after their baptism Acts 8.23 yea they brought into the house all they found good and bad Mat. 22.9 10 11 12. 13.47 48. 7. I find indeed that once the Gift of the Holy Ghost preceded Baptism viz. in Cornelius and his friends Acts 10.44 48. They being uncircumcised Gentiles in the flesh and therefore God to demonstrate that they were thenceforth amongst the Gentiles to be admitted into the Church by Baptism without Circumcision the want whereof was no impediment to him for having fellowship with them and to take away scruple from the believing Jews that they might also admit them to their fellowship without it poured forth his Spirit first on them whence Peter says Can any forbid water that these should not be baptized that have received the Holy Ghost But 8. I find that usually persons were baptized before
Cor. 11.3.11.12 1 Sam. 27.9.11 and 31.2 3. As also in that of Ai Josh 8.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all that fell in that day of men and women were twelve thousand even all the men of Ai. We must either say that there were no Infants or children in so great a City which is no way probable or say that the words men and women denote or include the several Ages in each Sex The like I might note on Judg. 9.49 51. But there is no Analogy between Circumcision and Baptism Object nor can their grounds be one and the same that that should be any warrant for this for neither doth Baptism pertain to the same Covenant with Circumcision nor succeeds it in its place room c. Answ There is much Analogy between Baptism and Circumcision at least as much as between the Priests under the Law and Ministers of the Gospel or as between the Altar-worship and the Supper of the Lord. And so as much ground of reasoning from one to the other here as there though I confess there is also great disagreement betwixt them I shall consider both of them and first the latter 1. They differ in the outward rite or matter of observance Circumcision was a cutting of the foreskin of the flesh Baptism is a washing of the flesh That had blood in it because true blood was not then shed that should make attonement and expiation for our sin to which that therefore pointed This hath no blood shed in it because the true blood that is propitiatory is shed and no other propitiatory Sacrifice is remaining only washing and cleansing in the vertue of that that is shed is now needful And therefore such an Ordinance only is left to us for our coming into the Church of Christ as represents that to us 2. They differ in the subject of them That was only upon males they being only capable of it and yet so as that females were by way of interpretation included in them as we noted before else all the females must have been excluded the Passover contrary to the Jewish Doctours But the Ordinance of Baptism is upon male and female both yea the Jewish Doctours say it was ever so amongst the Jews when they proselyted any to them all their males were circumcised baptized and brought an Offering and all the females were baptized and brought an Offering 3. In limitation of time Circumcision was required on the eighth day though in some cases they might omit it then Baptism is not so strictly tyed to a day or set time The reason we hinted before 4. Circumcision bound over to the observation of the Law given and to be given to the Fathers and by Moses and so to all the whole observation of the Jewish Religion but Baptism bindeth not thereto but to the faith and yoke of Christ to observe all things commanded by him Matth. 28.19 20. 5. Circumcision was to bring them under the profession of an expectation of the promised Seed yet to come and not as then come but Baptism is to bring men under the profession of the promised Seed as actually come and now to us Gentiles as having accomplished in himself the sin-offering and work of Sacrifice for our salvation and so into the Name of Jesus Christ and of God as known in him Father Son and Spirit Acts 2.37 38. Matth. 28.19 In these things they differ but in the main end they agree 1. They agree in this in being both the way or mediums of proselyting or bringing into an acknowledged unity with the Church in outward profession and obligation to observe the worship of God therein according to the respective Administrations of it now and then for as Circumcision was the Ordinance by which persons were admitted and declared to be of the Church of God and Religion of the Jews Branches of the stock of Abraham So Baptism is that Ordinance by which persons are admitted into and declared to be of the Church of Christ in its external Form and Government and become from the Gentiles ingraffed visible Branches of the stock of Abraham too as shall after more appear They that should not have been reckoned Branches of Abraham but by Circumcision are now so reckoned by Baptism And as that Circumcision bound to the observation of the Religion then of God instituted to instruct men to Christ so this Baptism obliges to the Religion and worship of God instructing us about Christ as now instituted by Christ So that children of Christians being to be brought up in the Christian institution nurture and instruction it follows that they are to be brought up in it and obliged to it by Baptism all the children of the Jews and Proselytes were in their way by Circumcision 2. They agree in this That as Circumcision was but an external Ordinance instructing to an internal Circumcision of the heart and sealing the righteousness of the faith of Abraham that he had in his uncircumcision viz. That he did righteously in believing in God according to his word concerning the promised Seed and his blessing of him and that God would perform his promises righteously to him and all that walk in that righteous faith of his So Baptism is but an external Ordinance too instructing to the inward washing and purifying of the heart by the grace of God in Christ to the meet making of a man to participate of the Covenant and promised Inheritance and it witnesses to the same promises partly as performed in the coming death and resurrection of Christ and partly as nigh at hand and ready to be performed to men in believing on Christ that promised Seed as Abraham did as that all that so do shall be blessed with faithful Abraham shall have remission of sins righteousness the Holy Ghost and eternal life And thus it s said That John witnessed unto Christ the true light which is to be understood of John not as a man simply but as preaching and baptizing so that his Baptism pointed to Christ to believe on him with the promises of forgiveness of sins and the gift of the Holy Ghost to them that should so do As Circumcision sealed not the present righteousness of the party circumcised as if all that received that Ordinance were partakers with Abraham in the righteousness reckoned to him but to the righteousness of his faith so neither doth Baptism witness the righteousness of the party baptized for such may be a generation of vipers chaff and not wheat in the gall of bitterness and bond of iniquity but to the faith of Christ the Doctrine published concerning him as that He is the Lamb of God that takes away the sin of the world and that whosoever believeth in him shall be reckoned righteous and have eternal life So that the use of Baptism in its testimony and witness doth nothing more obstruct the baptizing Infants then that attested to and sealed in Circumcision obstructed formerly their Circumcision 3. There is the
secret purposes and intentions in Christ But will you say all Infants belong to it Object 7 then the Infans of Turks and Heathens may be admitted into it too To this what my answer is may be seen by what is said before Matth. 28.19 Answ I wish that since God hath enlarged his Kingdom and Grace to us Gentiles and that we have put on the Name of Christians we have not forgot our selves or rather the grace of God that admitted us and put on the Jewish Pharasaical principles to count the Indians and Turks as common and unclean as their Pharasees counted us Surely so far as God hath cleansed we ought not to account common Yea God hath shewed us that we ought not to call any man common or unclean that is As the Son of God Christ Jesus died for all and risen again that they that live should live to him and as God hath to that end also made him Lord of all and hath given all Nations to him even the utmost ends of the earth for his possession and hath given forth Commandment to publish in his Name glad tidings even the Gospel of his Kingdom to all and sent his servants in as much as in them lies to disciple all the Gentiles without exception baptizing them into his Name c. so bringing them into the obedience of his faith So did the whole world yeild to his gracious Proclamation they might be into his Kingdom received but such as refuse it refuse their own mercy and chusing to follow Satan do abide in his Kingdom and are out of Christs And their Infants are kept out with themselves not that they may not be discipled and brought into the Kingdom or as if the Kingdom was prohibited to them but because they are not brought or come not to it their parents and those that have the tuition of them hindring them and God for and by their refuseal lets them go and theirs with them and lye in the darkness of the world which they prefer before his Kingdom otherwise did even Turks or Indians yeild up their children to Christians to be brought up by them in the Christian way or did God by his providence bring any of them to be under their tuition they may yea ought to disciple them baptizing them and training them up in the instruction of the Lord notwithstanding that their Parents were or are Turks or Pagans Christs Kingdom is free for Infants to come into any Infants and those that come are to be entertained in it and not forbidden They do well that bring them to it to be made Disciples to Christ and they do evilly that prohibit them Object 8 By this then children of unbelievers as well as others may be admitted to Baptism But that your best Reformed Churches will not allow Answ It s not the inward reality of faith in the Parent that intitles his children to the Kingdom for of that here it is uncertain whether those that brought these children or that were Parents to them did believe with their hearts in him and were Disciples to him though its probable they were such as had an high esteem of him as a Prophet at least and so listened to his Doctrine But it s the grace of God in Christ to mankind that opens the Kingdom to them and gives liberty of admission into its outward Court to all that come to it and tells us Infants appertain to it also whence the Kingdom now gathers good and bad but the end of the world when the Net is drawn to the shore will put a difference Professed subjection to it is enough for our acting towards men of years For even such as but professed that were by the Apostles evidently admitted and that without staying to see the truth of that profession as is plain in Simon Magus and in those that were baptized in the same hour Act 16.33 that they heard the word first in or very presently upon it they and their houses for any that profess that themselves will as it may be charitably conceived be willing to bring up theirs in the same way with themselves Only this we are to mind that whom we admit we take in to be under Christs Regiment and to be trained up in his Name and so in his Fathers and Spirits in and with him otherwise we should not disciple baptizing them according to the Commission and therefore they that will not yeild their children up to that and endeavour it by themselves or yeild them up to the care and endeavour of such as will their children are deservedly to be refused in this business because they should not thereby be discipled or taken rightly into Christs Kingdom And yet herein the servants of God are to beware of rashness in judging mens intentions and ought seriously to admonish and instruct men even as John did the Pharisees and Sadduces that came to his Baptism And as the Apostle wishes those that profess themselves believers to bring up their children Ephes 6.4 When the Lord and King comes to take view of his Church he will separate the good from the bad in his baptizing and admitting into the more inward states of his Kingdom Gathering the wheat into his Garner and casting out the chaff into unquenchable burning But some object yet further Object 9 That Christ acted here as an extraordinary Prophet and so it was no work of ordinary Ministry nor rule for baptizing To which I answer 1. That it s said without preof Answ 1 or colour of proof Laying on hands and Praying was a work of Ministry yea of ordinary Ministry at least it was so in the institution of the Christian Church and therefore it is by the Apostle mentioned with other ordinary doctrines and practises Heb. 6.1 2 3. 2. The rule and ground of baptizing must come to us and hath done so from the great Prophet of the Church Jesus Christ and is to be searched for in his words and actions All that he did and said were the deeds and sayings of an extraordinary Prophet yea in his Ministration he acted and spake usually as an extraordinary one and yet in those his doings and sayings lie all the grounds of our Religion 3. We do not so much look upon and urge his action though that a so is considerable and testifies his good will to children as at his Doctrine and Instruction left for us upon that action as we said before But it s said further Object 10 That this place rather affords ground for Episcopal Confirmation then for Baptism Answ If for Episcopal Confirmation then for Baptism much more as presupposed for laying on of hands with prayer used in confirmation was evidently a customary Observation of the ancient Ordinance or Custom of laying on hands on persons baptized And we read not of laying on hands with prayers and blessings upon any but fore-baptized ones in the Church of Christ as instituted upon his Ascension If then it warrant
dyed for him therefore me thinks its strange that the granting of this should make Baptism needless but for which Baptism is wholly groundless This might easily be retorted against himself that there is no ground for baptizing children or very uncertain if Christ dyed not for all it would then be rather needful of the two to say till they grow up and give some testimony of their faith and so hopes that they are of the Election especially Baptism being into the death of Christ Rom. 4.2 3. that we may have good ground to baptize them into that that 's for them 2. Baptism doth neither take sin out of the nature nor off of the conscience I say this Baptism by water 1 Pet. 3.21 much less doth it take sin from before the presence of God so as that he imputes it not to men that the having these things undone should be the ground of its Administration as the Objection supposes while the supposing those things to be already done by the death of Christ is brought to argue it needless As its the sufferings of Christ that hath satisfied for sin and redeemed men from under the first Covenant to be now dealt with in and through Christ the Mediatour and hath opened the way for men to God again so it s the belief and receipt of the truth and grace of God in and upon which God forgives and acquits actual sinners of fore-going sins and justifies them and that both washes sins off from the conscience and purifies the heart and conversation This outward Baptism then doth neither after believing nor before take away sin That phrase Arise and be baptized and wash away thy sins calling upon the Name of the Lord Acts. 22.13 signifies but either that in calling upon the Name of the Lord and yielding himselfe to his Baptism he should 1. Declare and manifest his hearty closing with the Lord Jesus and that he did repent him really of his former practises against him and so should manifest That he received forgiveness of his sins or 2. That so he should receive the external soul or ratification of forgiveness of sins to the believer And so 3. Receive a Ministerial forgiveness or washing them away so as to be no longer reckoned by the Church a persecuter of it and stranger from it but to be owned by them as cleansed from his former sins and that phrase Baptized for the forgiveness of sins Acts 2.38 That that hath sealed forgiveness of sins in Christ to them to be dispensed in believing and that in yeilding to the Name and entering into the Profession and Church of Christ they were in the way to receive it from him or have it sealed to them But those phrases prove not That the outward Baptism either satisfied for or procured cleansing in conscience or heart from sin 3. The having sin taken away off from men in point of obnoxiousness to punishment or off of their consciences yea the putting a man into such a condition as in which he is actually capable of salvation and so the rendring Baptism not necessary to salvation doth not take away the need of Baptism or make that the Administration of it should be groundless for 1. Then none should be baptized at all for we do not find Baptism asserted as necessary to salvation to any in the Scripture I mean the outward Baptism so as that without it no salvation We find He that believes and it baptized shall be saved Mark 16.16 but never he that believes must be baptized that or else he must be damned Certainly the thief on the cross unless baptized before was not at all baptized yet was saved and surely Cornelius being justified of God and the Holy Ghost being poured upon him might have gone to Heaven had he dyed then before he was baptized and many went to Heaven before it was instituted 2. Then both the Antipedobaptists and Master Kendal baptize needlesly for 1. The Antipedobaptists say All its necessity is but a Necessitas precepti as the precept for it makes it necessaryâ— They believe before they are baptized surely if they believe they are actually under the promise of forgiveness yea by faith are justified from their sins and the death of Christ without doubt hath discharged them before God and brings remission to their consciences and begins to purifie their hearts and so they are translated from death to life before Baptism therefore by their rule Baptism is needless for them 2. Master Kendals principles make it needless too for did not Christ dye for the elect Infants and if so ought they to dye again or perish in the sins Christ dyed for Or ought they not rather as Master Owen sayes to be discharged of all actions and suits that may be made against them Say they not all its unjust that Christ should bear their sins and themselves too So that they are safe enough from condemnation nor possibly could perish though not baptized with outward Baptism And as for all other Infants they can have no good by it but must perish it notwithstanding being reprobate Ergo no need for Baptism by that reasoning But 3 There are other uses and ends of Baptism and reasons of its appointment in order to which there is need of it As 1. The obeying and fulfilling Christs Commission for discipling all the Gentiles baptizing them Matth. 28.19 2. The bringing or admitting them to Christ in his Church or Kingdom for his more special protection and blessing Matth. 19.13 14. 3. The discipling them to 1 Cor 10.2 Matth. 28.19 or obliging them to be brought up to the acknowledgement of the Father Son and Holy Ghost and not in the wayes of prophanness and Gentilism 4. The sealing the righteousness of the faith of the Gospel preached to and believed by Abraham but more fully performed and declared now as that though by nature we and all ours are unclean unfit for fellowship with God and admission into Kingdom yet through the death of Jesus Christ for us there is forgiveness for us in him and for ours an entrance into his Kingdom where blessing is to be met with for making us meet for fellowship with himself 5. The solemn profession of the Parents or Nurturers faith in the Gospel of Christ Ephes 6.4 5. in bringing them to have his Name put upon them with a knd of publick engagement upon themselves to bring them up for Christ 6. The putting away the filth of the flesh 1 Pet. 3.20 the stain of Gentilism and so the putting a Note of distinction between themselves with theirs and the Heathens that have not the Name of Christ upon them So that no ground for nor substance in that Objection flung so often in Master Goodwins dish by Master Kendal Indeed I rather wonder upon what what account he can baptize Infants that makes the Scripture-language so uncertain as that all Nations or Gentiles by his Line of interpretation may possibly reach but
mentioning infants and yet it is certain that it was the manner of Moses to circumcise the infant male of all that came in and so by that rule they are included under the words You and Disciples also they were reckoned as parts of them in the external profession A man might as colourably wrangle and plead that the false Apostles desired only the circumcision of the actual believers of their Gentiles and not of their infants because they never mention their infants and because Paul says But they desire to have you circumcised as that they baptized such only and not infants because there infants are not exprest in the mention making of their baptism If the Apostle include their infants in the word you speaking of the way of admission into the Church which the false Apostles pleaded for then I see no reason or colourable ground to exclude them when they speak of the way in which the true Apostles did admit them Nor find I any such argument used by the Apostle against the Gentiles circumcision which yet were it as the Antipedobaptists say would have been a good one as this viz. that in case we admit circumcision according to the custom of Moses then we must bring in infants too into the Church again which are as uncapable of being members of the Church now as dogs or swine as some of the Antipedobaptists are ready over rashly to say this would presently have struck the nail on the head for they that were according to the will of God circumcised were taken thereby into the Church of God the Kingdom of Heaven according to the outward visible Court. Had this been a known principle or maxime amongst the professours of Christ and had Christ and his Apostles taught them such doctrine as that children are to be no part of the Church instituted by him there had been no ground for the false Apostles to have stood upon circumcision after the manner of Moses And no doubt but the Apostles would have made use of such an argument against them had there been such a Maxime seeing it would easily and evidently have confuted them and served to settle the Church in peace in that hot contention The exclusion of children from admission into the visible Church would have broken in pieces the ordinance of circumcision that appointing all the male children to be circumcised and so to be admitted into the visible Church with their parents The general silence of this argument against them in so hot a contest and when the Apostles writ so much to the believers to settle their minds against circumcision and its doctrine as also of the Jews and false Apostles taxing the Apostles with casting out and rejecting children is to me as good or better an argument to prove that there was no such Maxime as the exclusion of infants from the visible Church then the general silence of infants baptized is to prove that there was no infants admitted by baptism But to return to the Commission for discipling the Gentiles Go disciple all the Gentiles c. The Anti-pedobaptists find two Arguments here to exclude children 1. That our Saviour says they are first to be discipled before they be baptized and that children cannot be 2. That the word them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrees not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations or Gentiles it being neuter but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculine but it rather agrees with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Disciples Of these two things I confess they make a great noise but when they are examined there appears no cause for it For 1. To the first it may be said not only 1. The order of words is not always the order of actions therein spoken for if so then John baptized before he preached which they will in no wise admit For it is said Mark 1.4 That John was in the wilderness baptizing and preaching the baptism of repentance If the order of words shew the order of actions then John baptizing before he preached the doctrine of baptism baptized some that did not believe that doctrine for how should they believe it before it was preached and so by that way of arguing they get nothing and yet this they often make use of as again in that of Mar. 16.16 He that believeth and is baptized shall be saved See say they believing is before baptizing no man must be baptized till he have first believed not considering that by the same way of arguing men must first confess with their mouth to salvation that Christ is the Lord before they heartily believe to righteousness that God hath raised him from the dead because such is the order of words Rom. 10.9 If thou confess with thy mouth that Jesus is the Lord and believe in thy heart that God hath raised him from the dead thou shalt be saved And yet who sees not that that should be a vain confession of his Lordship and not to salvation as ver 10. that proceeds from a heart not first believing that Lord. And by the like way of reasoning when our Saviour says Joh. 10.16 Other sheep I have that are not of this fold them must I also bring and they shal hear my voice because he first mentions bringing them before their hearing his voice it should follow that they must first be brought by him namely to that fold as follows and there shall be one fold c. before they hear his voice Well then let us so take it but by what manner of action must they then be brought by him to the fold that is to his Church whereof his Disciples were the members if not by causing them to hear his voice for that follows after their being brought though usually to that he himself goes out to them with his servants to call and bring them in Prov. 9.3 4. with Luke 14.21 then sure it is by his servants baptizing them in their infancy before they be capable of hearing him for by what other action men should be brought to his fold before hearing him I cannot tell and if that be the action to go before let it pass for an impertinent place to our business but so we shall get much more by the bargain if not let them shew us how else he brings them before they hear him or else quit this manner of reasoning from the order of words But I say not only this may be replied to it but also 2. It 's not true that Christ bids them make them Disciples first and then afterward baptize them For the words are not going Disciple and baptize but going Disciple baptizing c. And it is usual in such manner of speaking for the Participle to declare the manner of or some mediate act unto the thing spoken of in the precedent Verb as to give some instances The Apostle Tit. 1.11 sayes of the Circumcision That they subvert whole houses teaching
let every one of you be baptized into the Name of the Lord Jesus a phrase that may be of larger construction then the former It s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every one of you repent and be baptized nor simply repent ye and be baptized but repent ye and let every one of you be baptized as if he should say Repenting come ye wholly all of you of every age into the house of Christ or to be Disciples to Christ While they were so evilly affected to or thoughted of Christ they neither entred themselves into his Kingdom nor yeilded up theirs to it but repenting they would both be baptized into his Name themselves and bring theirs in with them and so every one of them be baptized into the Name of the Lord Jesus This is that that he would have of them and and therefore lays down a sutable reason The promise is to you to your children c. If they repenting had not yeilded up their children to Baptism they had not been every one of them baptized into that Name so that that place may make more against such a rule then for it I know that of Philip to the Eunuch is alledged Acts 8.37 If thou believest with all thy heart thou mayest where some gather That no person may be baptized lawfully but he that first believes with all his heart But to that I answer That besides the want of this verse wholly in five Copies it is observed by Beza and others and the omission of it by the Syriack and Arabick Interpreters which doth some what weaken its authority all that can be safely drawn from that expression is this That it behoves men of years that come to Baptism to be real cordial believers of the truth of that Doctrine that they desire Baptism into and not to dissemble with God and his servants and deal hypocritically in what they pretend to give credit to And that persons so believing be they of what Nation soever may lawfully be baptized But it s not safe to conclude thence That no person till actually so believing may be baptized lawfully that 's more then Philip if these were his words ever said that we find Negative conclusions from such Affirmatives are not always safely drawn As to instance God saith to Abraham If there were fifty righteous found in Sodom he would not destroy it yet we know it was not therein couched as a truth that unless there were so many he would destroy it nor is it safe to conclude that there were not full out ten righteous persons there he would not spare it because he says If there were ten such he would nor is it safe to say that none but them that actually believe in Christ and that keep the Commandments shall enter into life and be saved and so exclude all Infants as not actually capable hereof because Paul says to the Jaylor Believe in the Lord Jesus Christ and thou shalt be saved and Christ to the young man Matth. 19. If thou wilt enter into life keep the Commandments It might have been said to any uncircumcised Gentile that if he was indeed willing to walk in the Jews Religion and bear the burden of their Law he might be circumcised and yet it followed not thence that such a saying implyed that no person might be circumcised and so none of his male-seed till actually so willing So that place shews but how persons of age never fore-brought up under nor fore-instructed to the Name of Christ upon their being instructed into it ought to come but lays down no general rule for Baptism as if none till so grown and so believing might be baptized As the other about the Supper contains a general rule for those that are to come to it the speech being not onely applicative to some persons as those others are but in the third person indefinite But the phrase is Not of these is the Kingdom Object 4 but of such that is Of such in resemblance and spiritual frame Had it been of those Answ 1 then we might have conceived the speech limited to those for some peculiar reason known to Christ or to the children of the Jews only that were members of that Church and therefore Christ saith not so lest we should mistake him But of such 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies Ejusdem generis aut speciei or ejusdem conditionis Such in kind nature condition and not metaphorical resemblance only We gave instances of it before and comparing Matth. 18.5 with Luke 9.48 and Mark 9.37 it plainly appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one includes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this very one and such like in nature the only place that seems to have it in another signification to me is that in 1 Cor. 15.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As is the Heavenly one such are they that are Heavenly And yet I think its clear there too that such are they is more then simply such in Metaphorical similitude even such in substance and quality and condition of body in the resurrection Of such then unless we will straighten the word unwarrantably below its ordinary signification is of such in nature disposition and kind as well as in metaphorical spiritual representation also And it seems to me that the next words will lead us so to understand it For when our Saviour saith He that receives not the Kingdom of Heaven as a little child Is it not plainly couched in that speech That little children also do receive it And that their manner of receiving is a fit platform and resemblance of it in higher steps when we are grown men It s an usual thing for such manner of speeches to imply a doubting of the Verb or act spoken of As to instance Be wise as Serpents innocent as Doves who sees not that there is an implyed concession that Serpents are wise and Doves innocent and the speech is all one with this Be wise as Serpents are wise c. So Ephes 2.3 We are by nature children of wrath as the rest that is as the rest are children of wrath So Ephes 5.29 and 33. Let a man so love his wife even as himself and as Christ the Church That is as a man loves himself and as Christ loves or cherisheth his Church I might adde hundreds of such speeches yea sometime the Verb is repeated as Job 10.4 Seest thou as man seeth Psal 125.1 As the Mountains are round about Jerusalem so is the Lord round about those that fear him c. And the word receive too is used of things of as little action as Infants As the Altar is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive or not receive its sacrifices 2 Chron. 7.7 And the Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive Christ Acts 3.21 Yea children are said to have received circumcision John 7.20 The word there I confess is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉
same distinction of Baptism as of Circumcision into outward and inward and the same emptiness in the one as in the other where meerly outward There was a Circumcision of the flesh and a Circumcision of the heart and the former without the latter was no Circumcision in the sight of God for admitting persons to the enjoyment of the righteousness of God So there is a Baptism in water unto repentance instructing to that inward washing of the heart but that alone saveth not nor maketh a true spiritual Christian more then the other external Ordinance made a true spiritual Israelite This is but the putting away the filthiness of the flesh but it s the washing and so the answer of a good conscience through the Resurrection of Christ that giveth right to fellowship with God in spiritual grace and glory and which seals up the soul to the day of Redemption Matth. 3.11 1 Pet. 3.20 21. So that nothing more is in the nature of this Baptism then was in Circumcision to debar Infants from it 4. There was no more compulsion to be used in proselyting by Circumcision then in discipling by Baptism The Gentile proselytes were to declare themselves as willing to renounce their false worships and accept of the Jewish Religion with its Ordinances as ever we read that any Christian Proselytes or Disciples did and yet their Infants were proselyted notwithstanding any want of such personal profession Thus as Ainsworth out of the Jewish Rabbins informs us in his Annotations on Gen. 17.12 was their practise If they received of the Heathen a servant grown and he was not willing to be circumcised his Master dealeth with him a whole twelve-month more then that it was not lawful to keep him and if in that time he was not willing he sold him to the Heathen And so for a woman taken captive that any had a mind to make his wife they forced them not to be Iews but dealt with her a whole year to accept their religion and if she accepted not they might sell her This for those under their own power and dispose whether bought or taken captive but for such as came to be proselyted they used to inquire diligently lest they came for by-respects Ainsw on Deut. 21.12 as riches or for dignity or for fear and if they find no such thing then they make known to him the Laws weightiness and the toil in doing of it above what other people have to see if they will leave off If they take it upon them and withdraw not unto which there must be some publick profession for it was never done but in the presence of three then they receive him So that that confession of sins or profession of faith in those that came to Baptism in grown years was no unusual thing or unlike to the practise of Proselytes in being circumcised to their Religion 5. When they came to be circumcised in coming to joyn themselves and their families to the Church of God they came under the wing of his protection so when men and their families come unto the Church of Christ and are by Baptism obliged to his yoke and doctrine they come to under his protection and salvation Whence these phrases of salvation coming to such a house as where Christ and the Gospel was received and they were thereupon baptized as Acts 16.31 Believe in the Lord Iesus and thou shalt be saved and thy house So in that of Zacheus Luke 19.9 19. of which protection nothing but the willing refusals of some party in the house could deprive them 6. Circumcision was but once acted upon persons and that was in their admission into the Church of God except in that case of the children in the wilderness Josh 5.4.7 So neither find we any warrant for iterating Baptism that hath been made into the Name of the Lord Jesus Indeed there is a place in Acts 19.4 5. that seems to say that some Disciples fore-baptized were baptized again But the answer to that is known that these words ver 5. When they heard this they were baptized into the Name of the Lord Iesus relates not to those Disciples but to the people baptized by Iohn which I confess doth not satisfie me I think the Text may afford another and bettet answer viz. That they were baptized again because as themselves confess they were baptized into Baptism For when they were asked into what they were baptized they say not into the Messias held forth by Iohn but into Iohns Baptism It s probable that some that thought it necessary for them to be baptized and yet understood not into what Name or Doctrine but minded more Iohns act of baptizing or washing them then the Name or Doctrine declared by him had come and pressed a necessity of baptizing them as Iohn baptized the people but held not forth the Doctrine concerning Christ which he baptized them into and so they were baptized into his Baptism and not unto the Name and Doctrine of Christ Jesus And I am the rather induced to believe that this is true because Paul relates unto them the Doctrine that Iohn baptized into as a thing which they had not minded and as that which they could never have been baptized and discipled to but that they must in knowing or hearing of that have heard of the Holy Ghost And besides its said that When they heard that as if they had never heard it before then they were baptized into the Name of the Lord Iesus And truly it seems to me to be thus with many Rebaptizers they baptize into Baptism For the Name of Christ men had been baptized into before and instructed more or less into the faith of him even the generality of those they urge Baptism unto and baptize again yea there is often nothing concerning this Name of Christ in which they that are thus baptized by them differ from others nor from themselves while content with their Infant-Baptism only they have been by them baptized upon profession of joyning with them in their way and Doctrine and Baptism Whence its clear that they are baptized into Baptism or into fellowship with such a man and his way of Baptism then into the Name of Christ And whereas formerly Baptism into Christ was the note of distinction between those that acknowledged Christ the Son of God and Saviour of the world and looked for salvation by him and them that believed not so but worshipped either Heathen Idols or God in another name and not in Christ now they make it a distinction from the generality of them that profess that Name though in point of faith nothing differing from them so that its the Name of Baptism that they run out withal and baptise into crying Oh this is Baptism an excellent and needful Baptism It s not the Name of Christ that they make the proper Character of their Church and which they are distinguished from others by for that they had as much before perhaps
in justifying sanctifying owning peculiarly and absolutely as his people and making out himself to them as their God to eternal life 2. Such as were brought under the tenders of the Covenant with whom God was dealing and whom he was instructing to hear and listen to him and so conditionally holding forth the Covenant to them but not overcome as yet to be of his spiritual Seed to believe and walk in faith as Abraham did Yet to them he granted the liberty of his Ordinances and the Instructions held forth therein and therewith and such a dispensation of his presence and operation of his Spirit with them as in yeilding to which and following on after him therein they might be brought to the true Circumcision of heart in the spiritual knowledge of God and so to be of that spiritual Seed with much patience and goodness towards them with protection and defence of them against those who for their profession sake would harm them Psalm 81.9 10 11 Isai 48.17 18. and 5.3 4 5. The latter of these many of them not being by the operations of the Spirit vouchsafed brought to believe and to be circumcised in heart but contenting themselves with an outward profession after many rebellions of themselves and Fore-fathers were broken off from those ordinantial priviledges and operations and protection of God therewith afforded them and so from the way and means of participating of that juice and sweetness peculiar to the spiritual Seed much more from the enjoyment of those things themselves As many of them in their particular persons had been before-time more secretly and indiscernably for their miscarryings in the receipt of and subjection to the Doctrine held forth from Abraham and in his house broken off from liberty to the former who yet possibly might continue in the external profession and society of the Church owned by God unto their deaths so now after many desires to gather them and after their many resistings of the Holy Ghost the generality of them or the greatest part of their present springing branches with multitudes of their dependant twigs that is their posterity were broken off and unbodyed from the latter also his servants with their message being sent from them to whom God used formerly to send his Prophets to the Gentiles and not only the promises held forth to them but the Church-form-state and priviledges delivered to them And this is to be minded that the thing most evidently spoken to in this business of breaking off and graffing in is that Church-state which is more visible and outward with that presence and operation of Spirit that is suited thereto and not as some say The invisible state of the highest favour by election for that those broken off never had nor could those graffed in been in possibility to have lost as is intimated in that expression If thou that art grafted in dost not continue in his goodness thou shalt also be broken off But doth not that distinction of Branches that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object and others graffed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural and contrary to nature imply that there is a difference put between Jews and Gentiles as to their childrens having right of branchship the Jews were under the Covenant as they sprang up naturally from Abraham but the Gentiles only by election and inward gracious implanting by faith and spirit into Christ otherwise believing Gentiles children should be natural branches too Answ 1 The Covenant-state which the Jews naturally sprung up under was not that election to eternal life for to that only spiritual-birth intituled them they being in that regard by nature children of wrath as well as others and therefore concerning that the distinction into natural and preter-natural is not made 2. It s true that no Gentile or his children hath so immediate right by nature to branchship in this root as Abraham's natural Seed had No Gentile is of this tree or stock but by insition nor ever was in the times before Christ which insition is not tyed up to election and an inward gracious implanting there-from springing as the Objection sayes for as to the branchship in Church-state the Jews rather had that by election then any other people they being in that respect called an Elect people Deut. 7.6 7 8. and 10.15 And as for the eternal Covenant-state none are more or less naturally in that then other it being meerly by grace in which there is no room for fear lest they be broken off if the Doctrine of Election be not mainly mistaken It s plain that that which the one were broken off from the other were graffed in into and that from that there is supposed a possibility of some of those graffed ones to be broken again and its plain that unto that branchship in standing in actual and visible fellowship with Abraham in the institution and profession of the faith delivered to him as to its substance and so to the external Church-state and priviledges some came according to nature as born of him and brought up from their beginning therein as out of the true Olive spring naturally many branches that never were brought from other whereunto it though even of those branches all may not prove fruitful and so many be lopt and cut off and others by natural growth or birth spring not out of that root and stock but are taken out of other wild Olives and are implanted into this fellowship and thereby have union with and partake of the sap of the root Now those twigs which naturally shoot up from these latter are also in the same root with them from which they spring by vertue of their insition into it till some way broken off though neither they nor their branches from which they spring are originally natural branches to the root but branches by insition which this root naturally and originally did not produce And so in all ages the Gentiles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingraffed preter-naturally When a man became a Proselyte he became of that stock by faith by first believing the Doctrine either really or professedly and so by insition or adoption into that society or tree and by vertue of that insition all his children that sprung up from him while in that Stock or Church-fellowship at least became branches of it too but yet inasmuch as they sprung naturally from an ingraffed branch and not from the natural they were originally ingraffed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have it naturally to be branches of that ingraffed branch and so they should have been had it stood in the wild Olive and never been translocated but they have it not by nature to be branches of this tree and such or so disposed as now that they have by vertue of their being twigs or branches of an insition between which and the natural branches as to right of participation of the juice and fatness of the root there is now no more difference Thus it was with the Gentile
three some as I said above add A Fourth Of the Word because the word Baptism sometimes comprehends also the Doctrine baptized into as in Matth. 21.25 26. Acts 10.37 And indeed the word is compared to water frequently and therewith God doth besprinkle and wash the souls of men and makes them clean as John 15.3 yet I think this rather accompanies the several ways of Baptism before mentioned as being that that the Baptism of water obliges to and seals that which the Spirit properly baptizes with and by and that which afflictions are ordered to seal home and bore the ear of the soul unto then that the Scripture calleth it by it self a Baptism however this is not it that our enquiry is particularly about but about that of or with water Concerning which 2. Secondly I find the Grounds thereof in Scripture are either 1. More general and fundamental viz. The grace of God towards poor lost man testified in the gift of his Son to be the Saviour of the world by suffering for its sin removing its curse and procuring life and blessing for it into himself John 3.16 17. 6.51 according to that to Abraham In thy seed shall all the Nations and Families of the Earth be blessed This indeed is the main foundation and ground of all Gods gracious dealings with and dispensations to the sons of men and of all his Ordinances both before and since his coming only with this difference that those before his coming were grounded on and to mind and lead us to him as one to come those since are grounded upon his being actually come in the flesh and upon his being perfected through his sufferings for bringing blessing to all families of men and saving to the utmost all that obey him that this word of the beginning of Christ is the foundation of Baptisings in all its ways is clear Heb. 6.1 2. For indeed otherwise no Gospel nor Baptism into it no Dispensation of Spirit to us Afflictions had been destructions not corrections and so in particular its the Foundation of this Baptism we speak of 2. More immediately and particularly The Commission given for baptizing which I find was two-fold 1. One to John called then the Baptist Luke 3.2 3. called the Baptism of repentance because joyned with a Doctrine detecting the false confidences and erring ways of the Jews from Christ the Seed of Abraham and the free-grace of God in him and caâ—ling them to repent of them and turn in again to him Mat. 3.2 John 1.15.29 2. The other to the Disciples and Apostles of Christ Mat. 28.19 20. and between these two I find no difference prescribed as to the form of acting only in these two things 1. John's was to be practised upon the Jews only and so such as were before members of the Church of God The Disciples upon the Gentiles also for discipling them 2. John's was unto Christ to be revealed to them and for revealing him while he was but yet about his work for us on the earth The Disciples was chiefly after his Ascension into the Name of Christ as more fully and clearly revealed and so into the Name and to the worship of the Father Son and Holy Ghost more distinctly opened in their Doctrine 3. For the Ends of this Baptism I find it is 1. Negatively Not to distinguish between chaff wheat the spiritual and carnal seed that 's Christs own work not his servants Mat. 3.12 22.10 11 12. nor to approve the state of every such person as is baptized seal to them an undoubted enjoyment of Eternal life or that they are really and in Spirit one with God Christ or the like 2. But Affirmatively 1. On Gods and the Administrators part ministring in the Name of God and of Jesus Christ 2 Cor. 5.19 20. 1. To hold forth ratifie and confirm the truth of the Contents of the Gospel and so to witness to the grace of God in Jesus Christ brought unto men so John not as a man barely but as a Preacher and Baptiser witnessed to Christ and so were the Apostles to witness to him in all their Ministration as God himself doth by them John 1.7.15.29 15.26 27. 1 John 5.10 11. yea as all the Ordinances of God both before and since his coming stand upon him as the gift of Gods love to man so as the Cherubims of old to the Mercy-seat they all look and witness to him Rom. 3.21 Heb. 10.1 And so in Baptism particularly God and the Administer as from God holds forth intimately the uncleanness that is in men one or other by their natural birth or humane actings the emptiness of all their own righteousness though after the Law And that in Jesus Christ by his death and resurrection for them there is forgiveness and redemption for them and blessing even righteousness and life brought unto them which in submitting to him and his Government they shall certainly receive from him and that he will by his Word and Spirit so wash cleanse and sanctifie them as to make them meet for fellowship with God Ephes 5.25 26. 2. To testifie and declare that neither God nor they in case they be guilful in the receit of this Ordinance and grace tendered there with do hold them bound under the guilt of former either natural or actual pollution so as to hold them out from his Church or Kingdom but do remit all past so as not to refuse to admit them to fellowship with themselves in his Church its ordinances and blessings as they be capable thereof So I look upon that in Acts 22.16 Wash away thy sins with Acts 10.28 Mat. 18.18 2 Cor. 5.19 2. On the Baptized's part it is 1. That he might have the promises held forth sealed and ratified to him 2. To disciple him to Jesus Christ and so subject them to his Regiment teaching a way of worship appointed and taught by him Matth. 28.19 20. Disciple all the Nations or Gentiles baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Name of the Father Son and Holy Ghost that is unto the receit belief and acknowledgement of the Doctrine of God as so distinctly made known and into the worship of him the only true God the Father by through and as made known by and in the Son his Mediation and Doctrine declared and opened by the Holy Ghost in the Gospel and in his power working there-through in the heart teaching them to observe all things that I command you c. Even as the people of Israel in being baptized in the cloud and sea were obliged to believe and obey Moses and the Lord as ordering them by him 1 Cor. 10.12 and so also by being circumcised Gal. 5.2.3 And herein they that are baptized are baptized into the death of Christ to expect all their life there-through and follow him therein and do in this sence put on Christ Gal. 3.26 27. that is An Engagement an Obligation to listen to and believe on him as
Apostle called a pouring forth or out upon See it further cleared by comparing Acts 10.45 with Acts 11.16 In the former place it s said That upon the Gentiles was poured forth the gift of the Holy Ghost And in the latter place Peter tells his Brethren That therein he called to mind the word of the Lord who said John indeed baptized with water but ye shall be baptized with the Holy Ghost Plainly implying that in pouring out the Holy Ghost upon them he performed his word of baptizing them with the Holy Ghost Now if Jesus Christ himself baptized with this manner of action pouring the matter wherewith he baptized upon the parties he baptized and the Holy Ghost tells us the act signified in the word Baptize be in that manner acted who can deny that that manner of acting upon the party baptized is a right way of baptizing them Can we have a better pattern in Baptizing to imitate then the Lord himself Or can we baptize in a better form of acting then he Or can we doubt that this form of pouring out water upon the party baptized is Baptism wiâ—h water when the same form of pouring out Spirit is plainly the baptizing with Spirit The difference in the matter of Baptism changes not the signification of the act implyed in the word Baptize especially that phrase of baptizing with Spirit and pouring out of Spirit having evident allusion to and being borrowed from the pouring out of water and baptizing with water if baptizing with water be not to be performed by pouring out water upon the person we baptize neither then is it proper to call the pouring out of Spirit upon one the baptizing him with Spirit in Metaphorical Speeches words being borrowed from the things to which the resemblance is made and applyed to the things resembled Now in that way used in the Congregations in England that are Pedobaptists it cannot be denyed that the Act of Baptism is performed by pouring water upon the child or person baptized less or more and less and more herein makes no essential difference so there be water poured out upon them with intent to or for discipling to that Name of Jesus by the Holy Ghosts own interpretation of the word it may truly be called Baptism sprinkling with water being not different from pouring out much water upon them except in the quantity of the water And both Metaphors are used in the Scripture to signifie the same spiritual thing signified in Baptism As in Isai 52.15 He that is Christ shall sprinkle many Nations And truly I am not satisfied that the Holy Ghost there uses that expression only to signifie his sprinkling his grace or doctrine upon them but also to signifie and foretel the sprinkling them by way of Baptism into his Name by his Servants and that with reference to that fore-seen he uses this phrase to signifie his sprinkling them with his grace or doctrine also Why we may not interpret the Holy Ghost as literally here as in the expressions next following and all along the next Chapter I see no convincing reason as yet that can be produced So in Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean differs not in substance from that in Isai 44.3 4. I will pour water upon him that is thirsty c. Though I confess there is another Metaphor in it and another operation of the grace of God there hinted So that I hope by the light of this consideration the Antipedobaptists will see that there is no such necessity of plunging or dipping for the baptizing a person as men are ready to be perswaded by they noise the make about it Object I know some object those phrases of being buried with Christ in Baptism Rom. 6.3 4. Collos 2.12 As if the Apostle there in spoke of the external rite of Baptism burying the body of the party baptized under the water for some short space of time as is used in plunging men Answ 1 To which I answer That perhaps they might have such a rite and such a rite is very consistent with Baptism and might laudably be practised but that it is essential to Baptism or that indeed they so did in baptizing is more then any Scripture will inforce much less these instanced in the Objection And I am sure we have no express command tying us as is once and again said to the so doing It s true we read of some that they went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into or unto the water See Act 8.39 Matth. 3.16 and that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come up again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or out of the water but then these phrases are evidently distinct from the act of baptizing the one prceeding it and the other after it and not either of them of the essence of the baptizing which whether it were by washing them or plunging them over head and ears or pouring water on them is not mentioned Nor are these phrases always used about baptizing as in the Baptism of Cornelius and his friends and houshold there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Can any forbid water that these should not be baptized The phrase of prohibiting water may seem rather to signifie that water be brought to them for that purpose to baptize them however we read not that either they or the Jaylors house or Lydia's went into the water 2. But those phrases of Burying with Christ in Baptism seem not to determine or tell us the outward rite of baptizing with water for then the rising with Christ too should point to something in the same for they both are said to be in Baptism Col. 2.12 Now that the latter doth not me thinks this will evince That that rising with him said to be in Baptism is a rising by the faith of the operation of God that raised Christ from the dead which faith sure gave not the power of their bodily rising up from under the waters in Baptism but they rose from under them by the power naturally in their own persons or in them that baptized them for neither had all that were baptized that faith of the operation of God raising Christ from the dead as is evident in many of the multitudes baptized by John Who though they rejoyced in his light for a season yet abide not to the faith or understanding of Christ raised from the dead Acts 8.20 21 22 Tiâ— 1.16 And as its evident in Simon Magus and many in the Churches charged to have a dead faith a profession of knowing God but indeed were in works denyers of him c. Who either rose not from under the waters by the faith of Gods operation or else had afterward lost it again but I conceive it cannot be any where probably proved that they then had any such divine believing 3. I conceive then that those phrases speak either of the internal baptizing by Spirit which the Saints and faithful
had proved in which their hearts were broken off from self and world dead and buried to all confidences in the flesh and buried into fellowship with Christ in his death to yeild up to conformity to him therein in which also they experimented a quickening and raising up of their hearts to confidence in God and readiness to walk in newness of life Upon which grounds the Apostle after infers If then ye be risen with Christ seek those things that are above Col. 3.1 In which surely he must need speak of their internal rising by the answer of a good conscience in the inward washing them with the grace of God for as to the rising up out of the water of Baptism in the external Ordinance there could be no ground for an if as if any of them in case they ever were plunged or buried under it never came out or rose up again there Yea why might he not upon that ground put in that partitive clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of us as were baptized into Christ Rom. 6.3 Gal. 3.26 27. As if perhaps not all outwardly baptized and of the Church in its external form had experience of this Baptism here spoken of Beside Circumcision is sometime so spoken of not for the outward Ordinance but the inward frame of the heart or circumcision in the spirit as in Rom. 2.28 29. Phil. 3.3 Jer. 4.4 And why the Apostle might not speak of Baptism in such a way too as to speak of the inward real Baptism of the heart and not of the flesh I see no reason can be given of any force at all Nay it s sure the Apostle Peter doth speak of Baptism in that sence 1 Pet. 3 21. Baptism now saves us not the putting away the filth of the flesh which is done in the outward act of the external Ordinance but the stipulation or answer of a good conscience through the resurrection of Christ which place seems well to open and answer to that in Col. 2.12 Or 4. If we take them to speak also of outward baptizing then it shews not so much the external form and ceremony of it as the inward end intention and scope of it It s a coming into Christ at least so far as to the outward Institution and Government and so a professed Obligation to him and to his death to look for all salvation there-through and have fellowship with him therein In which the person baptized was deaded to the world in its former or all other Institutions Religions Hopes Fellowships Priviledges and as it were buried thereto especially as things stood in those times in which he that came under the acknowledgment and profession of Christ became therein as a man dead and buried to all esteem and repute or love of the world that so they should or might walk in newness of life after the new Institution and Doctrine of Christ unto which we are in Baptism delivered and not according to the old and wild inclinations of our nature or customs and institutions of the world And this holds true be the external form of baptizing what it will and let Baptism be understood to reach as far as it will for whether the body be dipt or washt in whole or in part into the Name and profession of Christ A man is thereby buried with him and made as a dead man out of sight to the love and esteem of the enemies of Christ and is obliged and bound to be so as to the hopes confidences delights customs and vanities of the world to be to all them as dead and buried that so he may walk in the Doctrine and Instruction of Christ which also will render a man as a dead crucified or buried thing to the world And here is a putting on Christ as to external profession and obligation so much the outward Baptism brings under the bond of and delivers up unto And where ever the soul is inwardly baptized into the death of Christ there in that death of his its buried with him to all its former hopes confidences and principles really and actually though spiritually and not carnally and therein it s quickened up to live to God in newness of life having really put on Christ as to interest in his priviledges and conformity to him crucified as to the old man but quickened in the new Which word crucified is there used of that said to be done in Baptism as also the word planting together with him ver 5 6. Though I think they should grosly mistake the Apostle that should thence argue that they had some such outward rites of resembling a crucifying and an implanting in their external baptizing In what is said I suppose their mistake also may appear who from these and the like places argue and conclude Mr Law◠That the External Baptizing is a Seal of union with Christ and forgiveness of sins c. which cannot be true Except by union with Christ they mean by way of profession or engaged subjection to his doctrine as all baptized into Moses became in that sense one with him or as they that subscribe and come under the Parliamentary Authority are in that sense one with them And so indeed its true That in Baptism we are buried with Christ to external Circumcision and so to the Observations of Moses Law and become of his party or under his way of institution and nurture obliged to his doctrine and commands in whom we receive the end of all Moses his institution and except by forgiveness of sins is meant the not imputing former trespasses or the guilt of them to the prohibiting or keeping out from his Church and Kingdom but that they may be admitted thereinto to wait upon him and attend to him therein for spiritual union with renovation by and conformity to Christ for so we grant God was in Christ reconciling the world to himself not imputing their trespasses to them and hath so blotted out the hand-writing of Ordinances against all Nations Col. 2.15 that he welcometh them in their coming in to him and reckoneth them no more unclean nor will charge their follies upon them so as to debar their coming in amongst his people to be a people to him as we noted before Only such Jews as like the elder son in the parable Luke 15. stumble and will not come in and such Gentiles as count it a foolish offer that is made them and joyn in unbelief with the Jews or make fond excuses and refuse deprive themselves of the benefit of that non-imputation of their trespasses which the Gospel proclaims to all and Baptism seals to all that come in by vertue of that general Proclamation 2 Cor. 5.19 Rom. 11.11 12 15. But if by union with Christ is meant as I conceive it is union in spirit and spiritual priviledges to eternal life and by remission of sins such a forgiveness as to take them into Covenant as proper heirs of its peculiar priviledges and blessings