which should have rendred them worthy the name of Christians indeed whilest they have fancied themselves to be such upon account of their Christendome as they call it i. e. that Baptism which they received in their Infancy For whereas they are made to beleeve that they have been Baptized into Christ and thereby received into the number of Christs flock and incorporated into his Church by that Baptism they have hereupon presumed themselves good Christians and in safe condition and have taken it ill that any should make question to the contrary though otherwise they have had little more then this upon which to build such a confidence Whereas otherwise if they could not have attained so much as the name and repute of Christians much lesse the hope of that salvation which belongs to Christians indeed without a manifestation of repentance and faith preceding their Baptism and their reception of Baptism thereupon which yet is the Gospell way there is no doubt but that millions of men and women would have quit themselves upon far better tearms then now they have done in labouring after knowledge in the Gospell and such other qualifications as would have rendred them meet for Baptism and consequently for communion in other ordinances of the Gospell rather then they would have fallen short of the confidence of being Christians and the repute of such and the hope of salvation which belongs to those that are such indeed For mens extream impatience of not being reputed Christians indeed upon account of their Infant Baptism and that slender and contradictory profession which they make argues the name and repute of such and that hope they have thereby to be a thing so dear and precious to them as that they would do much more then now they do for the gaining of it if they had it not upon such easie terms as now they have as men have ordered the matter Secondly From what else then the practise of Infant Baptism hath proceeded the Churching of whole Nations and Kingdomes whilest all Infants in a Nation except such as have been prevented by death have been Baptized and thereby received into the Church and if so why may we not say that the national Church officers the Bishops yea the universal Bishop himself the Pope have grown out of the same root For if there had been no nationall Baptism in this kind as doubtlesse there would not if Baptism had not been to be had but upon Scripture terms viz. apparent repentance and faith preceding then there would have been no nationall Churches that being as to outward form the foundation upon which they are built and door of entrance thereinto and if there had been no nationall Churches there could have been no nationall Church officers and if no nationall Church officers then surely no universall officer over all nationall both Churches and officers So that Infant Baptism may well be conceived to be the cause sine qua non that without which neither the one nor the other of these would have been as now they are And therefore how small a matter or innocent thing soever Infant Baptism seems to most yet who may not see if they will but seriously consider it that the evils and mischiefes that have taken place in the world upon the taking place of nationall Churches and their Officers and the head of them all the Pope may in great part be charged upon that dangerous errour Infant Baptism of which we speake And what a dishonour and reproach hath it been to Jesus Christ that he should be looked upon as head of such Churches and that such vile and unworthy persons should be esteemed members of his body as those nationall Churches and the persons of whom they have mostly consisted have been as if Christ and Belial had been well agreed Besides these Nationall corrupt indeed Antichristian Churches have in great part thrust out the true Churches of Jesus Christ and his discipline and the purity of his administration of Ordinances and have contempered themselves in constitution discipline and worship unto the spirit of this world by which they have for the most part been inspired and acted And therefore however this After Baptism as it is called is charged with rending and tearing of Churches which in true construction is but a rending and dividing of persons from Churches of an undue and humane constitution that they might be gathered into the fold of Christs own making and such a division as this the Gospell hath always wrought in the world in respect of some or other of its truths Luke 12.51 yet indeed and in truth it is not fiduciall Baptism i. e. the Baptizing of men after they beleeve but Infant Baptism that is truely guilty of rending and tearing indeed of dissolving the true Churches of Jesus Christ in the world And therefore in the third place though those Congregationall or Independent Churches as they are called have conceived with themselves that they have provided well against that sin of corrupting and carnalizing Churches of which the Nationall and Parochiall associations are guilty by that separation which they have made from them yet upon due consideration it will be found that they have but only for the present lopt off some evill and corrupt branches but have not at all taken away the root that bears them for their practise of Baptizing their Infants and thereupon imbodying them with themselves will within the space and compasse of lesse then an age as is more then probable render these Churches also much-what as carnall as the Parochiall and Nationall are For whatsoever children are whilest but Infants during which time I cannot but hold their condition good and safe God-wards the Scriptures favourable aspect that wayes considered yet when they come to years of discretion they so corrupt themselves with actuall sin even the children of good men as well as bad as that that saying of our Saviour must take place concerning them Joh. 3.3 Except a man be born again he cannot see the Kingdome of God And without controversie those who in reason cannot on this account be judged in a capacity to see the Kingdome of God cannot in reason be judged in a capacity to have communion with God and with his Saints in all the ordinances of God And whether it be not very rare for persons to be as early in their repentance and faith as in their actuall sinning which yet hath no promise of pardon without an actuall turning unto God I leave to themselves to consider whose experience and observation I doubt not will incline them to conclude it so to be And therefore it cannot be in all probability but that such Churches if they should continue for the space of an age in that way in which they now are they must of necessity consist in great part of carnall and unregenerate persons as the parochiall Churches do If any shall conceive this a convenient remedy against this evill viz. to Excommunicate children
him and salvation by him is hereby propagated This manifestation of Christ is better made by the Baptism of Believers then by the Baptism of Infants whether it respects the party who is baptized or others who behold it 1. This is true in respect of him who is baptized because he is in a capacity by reason of the use and exercise of his understanding to receive that information and knowledg concerning Christ which is intended by God in that Ordinance of which reception Infants whilest such are altogether uncapable in as much as they have no knowledg between good and evil as the Scripture saith Deut. 1.39 2. As this end of Baptism respects Spectators it is more effectual unto them when administred unto Believers then when administred to Infants because the example of such who are voluntarily and actually obedient from sound principles of knowledg unto the Will of God in submitting to the Ordinance of Baptism and whose Faith in Christ is visible in their being willingly and desirously baptized into his Name I say their example is much more apt both to quicken men unto a serious consideration of what is held out in that Ordinance as likewise unto the imitation of their Faith and Repentance visible in it then is the Baptism of Infants who are meerly passive therein and who neither are or can be moved thereunto by any inward principle nor at all religiously affected therewith nor exhibit any example of Faith or Repentance for others to imitate As one Cock sets another on crowing so the devout and religious carriage of one in using an holy Ordinance is apt to take upon the minds of others and to kindle the same fire in them Your zeal saith the Apostle hath provoked very many 2 Cor. 9.2 That the Baptism of Believers hath such an excellent tendency in it appears from Matt. 21.32 with Luk. 7.29 For John came unto you in the way of righteousness and ye beleeved him not but the Publicans and Harlots beleeved him And ye when ye had seen it repented not afterward that ye might beleeve Here 1. Our Saviour upbraids the Priests and Elders with their impenitency and unbelief 2. That by which he aggravates their offence is their neglect of that means and opportunity of Faith and Repentance which they had 3. The means or motive inducing them to Repentance and Faith which they did neglect it was that practice of the Publicans and Harlots whereby they gave account of their Faith For their Faith was such in the effects of it as was visible to the Priests and Elders And ye when ye had seen it viz. the Publicans and Harlots beleeving of John repented not c. 4. That account which these Publicans and Harlots gave of their Faith and that in which their Faith was visible to the Priests and Elders and by which they ought to have been moved to Repentance and Faith it was their being baptized upon their believing the Doctrine of John For that which Matthew here calls their believing of John Luke speaking of the same thing as I conceive calls it their justifying God in being baptized ef John Luke 7.29 In as much then as the fight or beholding that expression or declaration of the Faith of the Publicans and Harlots in their submitting to Baptism was a great aggravation of the impenitency and unbelief of the Priests and Elders in that they having such an example before them and such a motive and provocation upon them to believe and yet did not believe evident it is that there was in the deportment of the Publicans and Harlots when they were baptized something of the nature of a motive or means that was apt to prevail with the Priests and Elders to follow their example for otherwise it would never have been produced against them by our Saviour as an aggravation of their sin in not doing likewise For it therefore became an aggravation of their sin being committed because it was a means of preserving them from it before it was committed From the whole this is most evident viz. That the Baptism of the Publicans and Harlots and yet not so much that neither as that Faith and Repentance of theirs which was visible in their Baptism was in it self a potent means and strong incitement to the Priests and Elders and consequently unto others to repent and believe and to express the same in like manner as the Publicans had done their sin in opposition hereunto being their rejecting the counsel of God against themselves in not being baptized Luk. 7.30 But now there is no such example of Faith or Repentance that is visible in the Baptism of Infants and consequently no such incitement unto or means of working Faith in by standers and spectators and therefore Baptism administred unto Infants is no such means of propagating the knowledg of Christ and Faith in him as when it is administred unto professed Believers 2. Another end and use of Baptism is to serve the design of God touching the great business of Repentance for remission of sins for it is called the Baptism of Repentance for the remission of sins Mark 1.4 Luk. 3.3 There are several considerations in respect of which or some of which I conceive it is so called all which are better answered in that Administration of it which is made to men and women who are Believers then in that which is made to Infants 1. If it shall be conceived that it is therefore called the Baptism of Repentance for remission of sins because such who are at any time duly baptized do take up that Ordinance out of a principle of Repentance upon which they look for remission of sins according to the promise of God in that behalf which if it be the saying contains a metonymy of the cause for the effect a thing not unusual in Scripture yet this denomination and use of it is better served in mens Baptism then in childrens because Infants have no such principle or act in them as Repentance is and therefore their Baptism can neither proceed from or be declarative of such a cause whereas the Baptism of repentant persons does both flow from and is expressive of such a cause 2. If it be called the Baptism of Repentance because men by taking up that Ordinance do engage themselves to the practice of repentance and mortification as the Apostle supposes the believing Romans to have done Rom. 6 2-6 then this end is better provided for in the Baptism of men then of Infants The reason is because an engagement to practise Repentance supposes 1. An end of Repentance 2. A capacity of performing that to which they do engage neither of which are to be found in Infants and both which are to be found in men therefore this end of Baptism cannot be attained in childrens Baptism but in mens 3. If it be called the Baptism of Repentance for remission of sins because God thereby signifies and seals unto men the remission of their sins upon
their Repentance this end and use likewise is better answered in mens Baptism who do repent then in Infants who do not 1. Because men who have begun to repent are in a good capacity to receive confirmation and establishment in their hope and confidence of receiving remission of sins from God upon their Repentance and consolation thereby whereas Infants whilest such are altogether uncapable of any such thing in respect whereof this end is made frustrate when Baptism is given to them 2. Because there is a greater appearance both of the wisdom and goodness of God in vouchsafing and applying such a means as Baptism is to strengthen mens Faith in his promise of remission of sins upon their Repentance unto such who 1. Have need of this confirmation and 2. Are capable of receiving it then there is in that application of it which is made to Infants who neither have need of it nor yet are capable of receiving it 4. If it be called the Baptism of Repentance for remission of sins because the persons who are baptized do thereby profess and declare unto the world that they look for remission of their sins from God upon their Repentance yet this end also is better answered in mens Baptism then in Infants because men are capable of making such a profession and declaration of themselves to the world in and by their Baptism when as Infants are altogether uncapable of doing any such thing 5. If it be called the Baptism of Repentance c. because it seals and confirms the Covenant or Promises of God made to men touching the remission of their sins upon their Repentance yet this end and use also is attained upon far better terms in the Administration of Baptism to Believers and to men of understanding then it is or can be when administred to Infants who have neither For if this end and use should be the reason of this denomination of Baptism yet this must be supposed That the intent of God in making Baptism a Seal of his Covenant and Promise is not to make his Covenant more sure in it self but to give it thereby a more sure stable and unquestionable Being in the minds and apprehensions of men and if so this end cannot be attained in Infants by their Baptism because they want the use and exercise of their reason judgment and understanding without which the Articles and terms of Gods Covenant will never take place or have a Being in the minds of any by way of belief 3. Another end of Baptism seems to be this viz. That such who are baptized might thereby signifie their acceptance of and consent unto the terms of the Gospel or Covenant of Grace For the Covenant of God with men does consist of certain Articles to be observed and kept by each party covenanting as Covenants amongst men generally do And as amongst men the parties covenanting are wont to signifie their mutual consent to their respective Articles by some solemn act of theirs in the presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men publiquely to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part Now Faith in Christ and an obediential subjection to all his Laws and Precepts being the condition of this Covenant on mans part at what time soever he enters into Covenant with God and undertakes the performance of the condition he is to sign and seal the same in the presence of witnesses by that solemn act of his in being baptized In this respect especially I conceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1.4 Luk. 3.3 because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I suppose it is called the washing of regeneration Tit. 3.5 because men upon their being born again are to be baptized according to what was practised in the Apostles times Hence it is likewise as may well be conceived that mens being born of water and of the Spirit Joh. 3.5 the washing of regeneration and renewing of the Holy Ghost Tit. 3.5 are joyned together not because the Spirit works Regeneration in and by Baptism if we respect the beginning of it but because the work of Regeneration by the Spirit and the Baptism of water which is declarative thereof are neerly conjoyned in respect of time if he who is regenerate by the Spirit do but what becomes him And now why tarryest thou arise and be baptized Acts 22.16 And was baptized he and all his straightway Acts 16.33 Finally Beleeving and being baptized are conjoyned as relative to Salvation Mark 16.16 and Baptism hath its rank place or standing in Scripture next after Faith Heb. 6.1 2. Eph. 4.5 Mark 16.16 because it was one of the first fruits of Faith by which they gave account to the world that they did believe indeed and was doubtless esteemed a proof of Faith and without which they were not reckoned Disciples of Christ notwithstanding any other overtures that ways made That both Repentance and the declaration of it by Baptism is required on mans part to interess him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denyed by any but those that will not see from Acts 2.38 39. Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost For the Promise is to you and to your children and to all that are afar off even as many as the Lord our God shall call And that God did not intend this way only for those to whom these words were then spoken or for the men and women of that generation onely but that it was to be his standing method through all generations appears in that the Apostle saith that the Promise to wit of remission of sins and gift of the Spirit which was made on condition of Repentance and Baptism was made not onely to them then and their children but to those that were further remote to those afar off even to all whom the Lord our God shall call And if this be one end and use of Baptism as you see for persons thereby to enter their publique assent and consent unto the terms of the Gospel upon their cordial embracing of it then the Baptism of Infants is voyded as to this use also in as much as they are uncapable of exerting any act of heart or mind by way of assent or consent to the terms of the Gospel or to signifie any such thing by a voluntary submission to Baptism 4. Another excellent effect and use of Baptism is thereby to justifie God
The love of God in the former sence though it be the ground of all particular acts of Grace and so of that also which appertains to Baptism yet it is no sound way of reasoning to conclude persons to be in an immediate capacity of Baptism because they are in the love of God under this general consideration of it For upon the same ground one might as well argue Infants to be strong Christians or fit to be chosen Pastors Teachers or Deacons as to argue them capable of Baptism because persons are in these capacities by vertue of the love of God to them And yet who sees not how absurd it would be to reason thus If the love of God to persons be the original ground which renders them capable of being chosen into the office of Pastor Teacher or Deacon then Infants are capable of being chosen into these Offices because they are in the love of God But the love of God is c. If the love of God to persons be the original ground of rendering them capable of the denomination of strong Christians then Infants are capable of the denomination of strong Christians because they are in the love and favor of God But c. Again to put another case like unto these If life be the original ground or cause why persons are capable of speaking then Infants are capable of speaking because they have life But life is the orignal ground or cause why persons are capable of speaking Ergo. By the light then of these instances the invalidity indeed absurdity of concluding Infants to be capable of Baptism be cause they are in that love and favor of God may you see be sufficiently discerned If then we would come to argue steadily so as to conclude persons capability of Baptism from the love of God to them we must consider the love of God under that particular and precise notion of it by which persons are put into an immediate not remote capacity of Baptism For though it is true that that love of God which is vouchsafed Infants in the pardon of that sin that devolved it self on them from Adam does put them into a remote capacity both of Baptism and all other consequential acts of grace which are vouchsafed men upon their believing and diligent and faithful improvement of all means and opportunities of grace c. yet it does not put them into an immediate capacity of these until they do believe and have improved those means and opportunities upon condition of which such additional and progressionary acts of grace are promised and suspended no more then a childs ability to read his Horn-book or Primmer puts him into a capacity of understanding his Grammar That the Dispensation of Gods grace and love is made to Infants in one respect and to persons in an immediate capacity of Baptism in another and that that act of grace which is vouchsafed Infants in the pardon of that first sin c. does not put them into an immediate capacity of Baptism appears upon these grounds 1. Because that act of grace or dispensation of Gods love unto which Baptism does appropriately belong is that which is exerted and put forth in the pardon of mens actual transgressions and this too not without their repenting or believing whereas that act of grace of which Infants partake is such as is vouchsafed them in the pardon of original sin only and this too without their repenting and believing meerly upon the account of the death of Christ That that act or those acts of grace unto which Baptism appropriately does belong is the pardon of sin upon repentance and such other acts of grace as are concommitant and consequential thereunto appears plainly by this viz. in that Baptism is called according to the nature of it and the intent of God in its institution the Baptism of Repentance for the remission of sins Mark 1.4 Luk. 3.3 That is that Baptism which is to be received upon mens repentance for the remission of sins or that Baptism in and by which men profess they expect remission of sins in the way of repentance or because the reception of which Baptism proceeds from a principle of repentance or else because God doth therein authentically assure men of the remission of their sins upon their repentance Take it which way you will it proves this That Baptism is conversant about and subservient unto that act of Gods grace and love which is vouchsafed men in the pardon of their sins upon their repentance and if so then is it irrelative to the grace of God in the pardon of Infants sin which is vouchsafed them without and before repentance takes place 2. The love of God is the immediate ground of Baptism so far only as it relates too or is effective of the good of men in Baptism for the reception of Baptism is not otherwise to be esteemed an effect of Gods love then as the good and benefit of men is concerned therein That which Christs speaks of the Sabbath how that it was made for man Mark 2.27 i. e. for the good of man is true of Baptism and every other Ordinance and Institution of God In as much then as Baptism is not otherwise beneficial unto any but by means of their Faith and answer of a good Conscience and in as much also as that Infants are not under this capacity of means both which I have formerly evidently proved therefore it follows undenyably that God does not love Infants upon any such terms as he does those unto whom he commends and communicates his love in and by Baptism and consequently that the love which God bears to Infants puts them into no immediate capacity of Baptism 3. The extent of Gods love to Infants so far as is pretended in the reason of the consequence of the major Proposition consists onely in the pardon of original sin and the putting them into a condition of Salvation by Christ all which love of God they are invested with before ever Baptism can be applyed to them because the love of God in this respect is not conditional nor does depend upon the action of any creature or application of any means but solely upon the attonement which Christ hath made on that behalf and therefore Baptism lies out of the verge compass or circumference of the love of God as enjoyed by Infants and contributes neither less nor more in that dispensation of Gods love to them in which respect also Baptism is irrelative to the love of God in that precise consideration of it in which it is communicated to Infants Whereas it is alledged by way of proof of the minor Proposition 1. That the reason why Faith is necessary in persons who have not been baptized in their Infancy to render them capable of Baptism is because it is that mean by which those that are to admit them to Baptism come to know that they are in the love of God and that if such a thing could
particular and a Doctrine of Christ to be imbraced and followed as in the second and a thing which so much concerns their salvation as in the third particular hath been set forth then how comes any mans long neglect of his duty and of this Doctrine of Christ and of this means of his salvation totally to exempt him therefrom Does a mans doing his duty in other things priviledge him in the neglect of this Or hath any mans long continuance in the profession of the Gospel made that which was his duty long since to have done cease to be his duty now at all when as he hath neither already discharged it nor wants opportunity yet to do it Doubtless all such imaginations are but vain thoughts Upon occasion of that which hath been said whereby the salvation of men seems much concerned in the due use of Baptism it is like a question will arise in the minds of some whether I make Baptism a condition of salvation or a thing necessary thereunto Since so to do is looked upon as a most importune notion and conceit in as much as it is thought a most uncharitable censuring of many thousands godly persons that have died and yet were not baptized with other then their Infant-baptism as likewise of many thousands now living who cannot be perswaded that it is their duty For answer to this question 1. I desire to make Baptism nothing else then what the Scripture makes it nor to put more necessity upon it then what the Scripture hath put upon it an account whereof I have in part given and therefore shall refer those that desire satisfaction in this particular to the word of God to consider what that makes it how far necessary and how far not Only in reviewing those Scriptures which have been produced hereabout I shall desire that it may seriously be considered by those that think Baptism superfluous where the Gospel is commonly professed or at least amongst such persons that have long engaged in a consciencious profession thereof as likewise by those that make light of it looking upon it either as a thing indifferent or else that which is but little more I say I would have it considered by such whether it would be handsom or any whit like consciencious Interpretors or such that fear to diminish ought from the word of God to put such like constructions upon the Scriptures which such an opinion concerning Baptism in reference to such professors does suppose and which I shall here point at John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God i.e. according to their opinion a man may enter into the Kingdom of God that is born of the Spirit though he be not born of water Again He that believeth and is baptized shall be saved Mark 16 16. that is the foresaid opinion being Judg he that believeth shall be saved whether he be baptized or no. So again when the Scripture saith Repent and be baptized in the Name of the Lord Jesus for remission of sins Acts 2.38 that is if the opinion aforesaid do not erre repent and ye shall have the remission of sins whether ever you be baptized in the Name of the Lord Jesus or no. For either this mangling of the sacred word of Jesus Christ must pass for a currant interpretation of these Scriptures or else Baptism must be necessary in relation to the salvation of those that will expect salvation in Gods way and upon his terms whether they be such as have long since entred upon the Christian profession or whether such who are yet to begin it This must be so unless we will suppose that God had one method and way of saving men in those times in which these Scriptures were first given out and delivered to the world and another way now which if any man hath a mind to suppose let it be at his own peril for my part I look for salvation in the ancient Gospel way and upon no other terms For if not one jot or tittle of the Law shall fail till Heaven and Earth pass away which I am sure is not yet Matth. 5.18 much less shall any of the Gospel For if the word spoken by Angels as the Law was was stedfast c. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord himself and afterwards was confirmed by those that heard him Heb. 2.2 3. The word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you 1 Pet. 1.25 Therefore adde not thou to his word lest he reprove thee and thou be found a lyar Pro. 30.6 nor take away therefrom lest God take away thy part out of the Book of life Rev. 22.19 2. As for those otherwise godly persons that are said to have lived and died un-baptized unless you will suppose what they received in their infancy to be Baptism I am far from judging them as touching their eternal estate if this sin of omission of theirs proceeded from ignorance and mistake as I believe it did as I would not judge those who lived and died in Episcopal and other Popish superstitions whilest otherwise truly conscientious and men fearing God Not doubting but that the most merciful God winked at the dayes of that ignorance and did consider the great disadvantages they were under as coming lately out of that thick darkness of Popish Apostacy and Superstition and so did accept them finding their hearts upright in the main according to that light they had and not according to that they had not Yet thirdly for those persons fearing God whether considered as already dead or as yet living that were in their times or that yet remain non-obedient not to say disobedient to this part of the Gospel upon occasion of some erronious notion or opinion by which they have been perswaded that they have done their duty in refusing Baptism upon the terms in which I plead it when they have done the contrary though I will not say their salvation was or is desperately hazarded hereby yet I do believe it to be much prejudiced hereby For to what degree Baptism when duly used doth by the institutive will and appointment of God contribute towards the salvation of men the contributions whereof are doubtless very considerable this wayes to the same degree must they suffer prejudice loss and disadvantage in their salvation who by any erronious opinion about Baptism do wholly deprive themselves of it as they do who refuse the Baptism of Gods making upon a conceit they have it already when as indeed they have nothing less If any mans work burn he shall suffer loss 1 Cor. 3.15 The Apostle Peter speaking of an abundant entrance that shall be ministred to some into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1.11 viz. to such as have quit themselves upon excellent terms of
For we shall find that not the baptizing of men into the expectation of Christ to come had the promise of the Spirit but the baptizing of them into the faith and acknowledgment of Christ come and of Iesus to be that Christ and so consequently that Iohns Baptism had no such promise annext to it as Christ's Baptism had on this behalf 1. That Iohns Baptism had no such promise of the Spirit appears by his own acknowledgment and assertion in which he makes this very difference between his own Baptism and the Baptism of Christ viz. that his was but a Baptism of water unto repentance but that he which should come after him should baptize with the Holy Ghost Matth. 3.11 Nay Mark hath it thus which is somewhat fuller I indeed have baptized you with water but he shall baptize you with the Holy Ghost Mark 1.8 His manner of speaking seems to import as if he intended hereby to beat them off from any expectation of the Spirit upon the account of his Baptism now they had received it and to put them upon the expectation thereof from and by the Baptism of Christ when he should come 2. The Apostle Peter accompanied with the rest of the Apostles herein addressing himself to that great multitude that heard him preach at Ierusalem advises them in order to their reception of the Holy Ghost to repent and to be baptized and that every one of them in the Name of the Lord Iesus Acts 2.38 Consider now who these were to whom he gives this advice And we shall find that it was the multitude as they are called ver 6. that came together flocking doubtless from all parts of the City upon occasion of that miraculous wonder of fiery cloven tongues siting upon the Apostles and of their speaking with strange tongues when this was noised abroad as there it is said And can any man imagine that when as but about four years before this the Inhabitants of this City generally went out to be baptized of Iohn and now as generally came together to hear and see this wonder that yet none of them that now came together should be of that number that had been baptized by Iohn Surely such a thing will not be any mans thought or if it shall yet will not be believed amongst considering men And yet even these notwithstanding their having been baptized by John are directed and exhorted now afresh to repent and be baptized and that EVERY ONE of them in the Name of the Lord Jesus for remission of sins and are thereupon assured that they shall receive the gift of the Holy Ghost Their being baptized then in the Name of the Lord Jesus was necessary to render them meet to receive the Holy Ghost notwithstanding their former Baptism by Iohn 3. If things be well weighed I conceive it will be found that these twelve Disciples at Ephesus were baptized again though they had been baptized formerly unto Johns Baptism upon this very account especially and in order to this very thing viz. their receiving the Holy Ghost For 1. The manner form and import of Pauls questions or demands to them and their answers to him do imply that as it was common for the Spirit to be given upon the reception of Christs Baptism so also that it was not wont to be given upon the administration of Johns For when Paul queries Whether they had received the Holy Ghost since they had believed ver 2. And so when he again demands upon their declaring they had not Vnto what then they had been baptized it plainly implies that Paul did verily expect that they should have received the Holy Ghost upon their being baptized until he was informed that they had been baptized only unto Johns Baptism And not onely so but that question of his Vnto what then were ye baptized since ye have not received the Holy Ghost does also imply that Paul very well knew that there was a Baptism which was not accompanied with the giving of the Spirit and therefore the end of his question was to know Unto which Baptism they had been baptized and upon their resolution of the Case shewing that they had been baptized only unto Johns Baptism the true reason was discovered why they had not received the Holy Chost as being that which did not use to follow upon Johns Baptism the which appears hereby in that they knew Johns Baptism and the manner of it they themselves being baptized thereunto and yet they had not so much as heard that there was a Holy Ghost to wit extant in the world upon any such terms as Pauls question unto them did import of which surely they could not have been ignorant if the Holy Ghost had been wont to be vouchsafed unto men without any other Baptism save that of Iohn 2. That their re-baptizing or their being baptized in the Name of the Lord Jesus mentioned in ver 5. of Acts 19 was in direct order to their receiving the Holy Ghost the thing first in question between Paul and them may easily be gathered from the connexion that is b tween the 5. and 6. verses and the matters therein related For that their being baptized as set forth ver 5. and their receiving the Holy Ghost ver 6. were neerly related the later having a dependance on the former the Conjunction copulative AND which knits both matters together shews For so the words run When they heard this they were baptized in the Name of the Lord Iesus AND when i.e. when this was done AND when Paul had laid his hands on them which imports as much I conceive as if he had said AND when also Paul had laid his hands on them the Holy Ghost came on them i.e. then or thereupon the Holy Ghost came on them So that their receiving of the Holy Ghost relates both to their being baptized in the Name of the Lord Jesus and to the imposition of Pauls hands both which in their due order did prepare and dispose them for that reception To conclude this therefore if then men were to be baptized in the Name of the Lord Jesus when they came to believe in him in order to their receiving the Spirit of God though they had been before baptized by Iohn then surely have they need to be baptized for the same end who come to the acknowledgment of the truth though they have been baptized as men call baptizing in their infancy because such their Infant-Baptism as hath been formerly evinced doth not operate towards their receiving of the Holy Ghost as true Gospel Baptism will do Come we now more briefly unto a second reason why it is not safe for any to satisfie themselves with that Baptism which they received in their Infancy the irregularity of it supposed and that is because it is none of Gods Baptism i. e. it is none of his ordaining but is the device of mans own heart As it is said of that Feast which Ieroboam ordained though in other
the first and purest times of that administration If then the right subject matter to be baptized and the due external form of Baptism be both wanting in that Baptism which is and hath been administred to infants then certainly such a Baptism hath that wanting in it which is essential to the true being of Baptism For what is more intrinsecally essential to the being of a thing then matter and form Or how is it possible to define Baptism or any thing else without the matter and form which do intrinsecally constitute the very essence and being thereof And certainly that which is absolutely necessary to the true definition of Baptism as of all other things is absolutely and essentially necessary to the being of it And therefore where either the true matter or the right form of a thing is wanting much more where both are wanting which is the case in Infant-Baptism there doubtless is a total deficiency or non-entity of the thing it self which clearly is the case of Infant-Baptism in reference to the question in hand And therefore he that thinks to build any such thing upon that Baptism he hath received in his Infancy which is competent or proper to true Baptism indeed hath but air and vanity for his foundation THe second thing to be enquired into is Whether baptism by water ought necessarily to be received by such persons who have for some considerable space of time made profession of the faith though it be granted that they were never duly baptized before since such a long continued course of profession preceding baptism renders such an Administration of that Ordinance unparallel and without example in Scripture and since also the ends of Baptism hereby seem to be anticipated or prevented Which question I must needs resolve in the affirmative and do say That notwithstanding all that is pretended to the contrary it is a thing necessary and a duty incumbent on every such man and woman as hath not been baptized before with a baptism duly so called to submit to and take up the Ordinance of water-baptism though it be not till long after the time in which they first began a conscientious profession of the Gospel otherwise Here I take for granted upon account of what I have before delivered that Infant-baptism and no baptism are of the same consideration this difference only excepted viz. That Infant-baptism is a sin of Commission in those that occasion it and Non-baptism is a sin of Omission in those that neglect it when otherwise they are duly qualified for it In the managing of this resolution of the question I shall endeavour 1 To lay down some reasons and grounds thereof And 2. To answer those exceptions and objections which take place in the minds of some against the practise of Baptism upon such terms The grounds on which I do assert Baptism necessary though but on the terms before specified are such as these 1. Because it is a duty enjoyned every one that imbraceth the Doctrine of Christ or of the Gospel to be baptized one time or other This appears by that Commission which was given by Christ to his Servants and Messengers to teach all Nations or every creature as Mark hath it Mark 16.15 and baptize them in the Name of the Father and of the Son and of the Holy Ghost Matth. 28.19 In which Commission there are these two things enjoyned amongst others 1. That they should teach all Nations or every creature capable of this teaching i.e. should instruct them in the Doctrine of the Gospel or make them Disciples as the word is rendred Now if we would know what they were to teach and in what to instruct them we may take information here about from the practise of the Apostles when first at Jerusalem they began to put this Commission in execution the brief Sum whereof was to this effect That Jesus of Nazareth approved of God by miracles wonders and signes being delivered by the determinate counsel and foreknowledg of God was by wicked hands crucified and slain and that God raised him up from the dead the third day and hath made him the same Jesus both Lord and Christ They also further taught the people that in order to their being saved by him they should repent and be baptized in his Name for the remission of sins Acts 2.32.28 2. The other part of Christs Commission was that having thus taught the people and made them willing to imbrace the Gospel they should then also baptize them in pursuance of which Commission the Apostles did accordingly in the place and time and to the people before specified Acts 2. For saith the Text ver 41. They that gladly or willingly received his word were baptized According to which beginning we shall find that they constantly proceeded afterwards Acts 8.12.35.37 and 10.36.48 and 16 14 14.31.33 and 18.8 Now then if it were the duty of these Servants of Christ to teach all Nations to repent believe in Christ Jesus and to be baptized in his Name for the remission of sins then certainly it was the duty of all these Nations being thus taught to obey this voice of the Gospel as well in being baptized as in repenting and believing And by the way lest any should think the Date of this Commission lasted but during the Apostles dayes the Lord Jesus in annexing the promise of his presence and assistance to those that should put this Commission of his in execuon causeth the Date hereof to run along to the end of the world Matth. 28.20 which plainly shews that he would have this Commission of his observed and kept on foot even unto the worlds end A second Ground is this Because Baptism being one of the Doctrines of Christ which is practicable ought therefore to be imbraced and practised by all that profess themselves Disciples of Christ and followers of his Doctrine That Baptism is one of the Doctrines of Christ appears by Heb. 6.1 2. Those things which in general are called the Principles of the Doctrine of Christ ver 1. being afterwards particularized the Doctrine of Baptisms is set down for one of those Principles It 's a Doctrine of Christ both because it is a Doctrine concerning Christ in and by which Christ is set forth professed owned acknowledged as also because it is a Doctrine which Christ hath enjoyned to be taught and practised And whereas the word is used in the plural number Doctrine of Baptisms it doth not weaken but strengthen the authority of Water-baptism as being comprehensive of that and any other Baptism taught by Christ Now that the Doctrine of Christ ought to be obeyed and practised by all that profess themselves his Disciples will not be gain-say'd in as much as at what time they give up themselves to him and in particular make a solemn Dedication of themselves to him and his service by Baptism they are said to be delivered into the form of his Doctrine as the Marginal reading imports Rom. 6.17 And
the Apostle cautions the believing Romans to note and avoid such as cause divisions and offences contrary to the Doctrine of Christ Rom. 16.17 And again Who so transgresseth and abideth not in the Doctrine of Christ hath not God 2 John 9. Though I will not say that every transgression of the Doctrine of Christ riseth so high in the evil effect and consequence of it as the evils mentioned in these Scriptures amount unto nor in particular that transgression of which we now speak unless after conviction pertinaciously persisted in yet the least that we can say even of the lesser transgressions in this kind is that they have atendency in them hereunto proportionable to the nature and delinquency of them Baptism then being as we see one of the Doctrines of Christ and one of his Commissional Injunctions what peace can any man have whose heart stands in aw of the Word as Davids did Psal 119.116 that shall live in the transgression hereof and disobedience hereunto 3. Baptism is therefore necessary because it is relative to the salvation of men Those in Acts 2.37 being smitten with the sense of their sin and misery upon the preaching of Peter and crying out Men and brethren what shall we do viz. to be saved as Acts 16.30 it cannot reasonably be thought that the Apostle being now full of the Holy Ghost by the newly received power whereof he then spake would direct them to the belief or practise of any thing but that which should be very requisit to their Salvation the thing about which they with such earnestness enquire and yet we see the very first thing he directs them to in answer to their demand is to repent and to be baptized every one of them in the Name of the Lord Jesus for the remission of sins ver 38. By which we gather that Baptism as well as repentance is one of the requisites to remission of sins and so unto salvation It is the saying of Christ the faithful and true Witness that Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God John 3.5 By a mans being born of water Interpreters understand his being baptized of water as by his being born of the Spirit his regeneration See the late Annotations upon the place Those that are pleased to say that too great a Stress is laid upon Baptism by the Abetters of it and thereupon blame them for urging and pressing it as a thing so necessary as sometimes they do may be turned over unto Jesus Christ for an answer to their exception for indeed they do not so much blame the Servants as the Master himself upon the account of whose Doctrine they so press this practise So that each of them in this case may truly say to their Lord and Saviour The rebukes of them that rebuked me are fallen upon thee For none I presume ever laid a greater Stress upon Baptism then Christ here does in saying Except a man be born of water i. e. be baptized and of the Spirit he cannot enter into the Kingdom of God Another of the Oracles of Jesus Christ to the same effect is Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned Where we see our Saviour joyns baptism with faith as requisite to salvation and what Christ in this hath joyned together who is he that dares put asunder If any shall think that Baptism is left out in the opposite member here he not saying he that believeth not and is not baptized shall be damned but only he that believeth not shall be damned on purpose to indulge persons in the hope of salvation who do believe though they be not baptized let such rather judge with themselves that baptism being so expresly joyned with faith in the former part of the verse as that upon which the promise of salvation is made by Christ to depend as it is it was less necessary to mention the want or neglect thereof with unbelief on the contrary as that unto which damnation is threatned because frequently in Scripture dialect where things are succinctly delivered the Affirmative supposes the Negative And where Christ makes the assurance of salvation to depend upon faith and baptism joyntly as here certainly it will be no mans wisdom but extream folly to venture his salvation upon the one without the other upon the account of the afore-suggested presumption The Apostle Peter likewise speaking of that salvation which was vouchsafed those in Noah's Ark saith The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God c. 1 Pet. 3.21 The Negative here is not exclusive but interpretative i.e. when he sayes Not the putting away of the filth of the flesh h s meaning is not that the outward washing or baptism doth not at all contribute towards salvation which is the effect here mentioned for that were to render water-baptism wholly needless an interpretation which would fall foul on other Scriptures which speak the contrary But his saying Not the putting away of the filth of the flesh c. is to be understood as if the Apostle had said Not by that only or not so much by that but by the inward washing also and by the answer of a good conscience in Conjunction with the outward act It is a like form of speech with that of Paul 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel meaning that he was not sent so much to baptize as to preach the Gospel for otherwise he was sent to bapt ze as well as preach and accordingly he did baptize as there he himself acknowledgeth ver 14.16 And therefore that which the Apostle speaks concerning the man and the woman in another case is true concerning the outward and inward baptism in this Neither is the man without the woman neither the woman without the man in the Lord 1 Cor. 11.11 So neither is the outward washing without the inward nor the inward without the outward in the Lord that is by his appointment and in order to the Salvation of men If baptism then be a like figure or that which holds an Analogical Proportion with the Ark in point of salvation we may then easily guess how necess ry baptism is to salvation For if we follow the Apostles figure it w ll teach us That as it was necessary for those that would escape drowning in that Deluge of waters to enter into the Ark which was Gods appointed instrument of that salvation so is it necessary for those that would escape the perdition of the ungodly and unbelieving world to be baptized as being a means ordained by God for such an end likewise If then once to be baptized be a duty enjoyned every Disciple of Jesus Christ or such as profess belief in his Name as in the first