be joined to the Father c. And St. Austin saith They were commanded to be baptized in the Name of Christ and tho the Father and Holy Ghost were not mentioned yet we understand they were not otherwise baptized than in the Name of the Father Son and Holy Ghost Why dost thou not apprehend when it is said of the Son All things were made by Him that the Holy Ghost also though not mentioned is there likewise understood To be baptized into Christ Jesus saith Eulogius signifies to be baptized according to the Precept of Christ that is into the Father Son and Holy Ghost And that other into his Death is typically representing his Death in Baptism The same Patriarch in the same place a little before saith thus What is said in the Acts of those that had received the Baptism of John that they were baptized in the Name of the Lord Jesus denotes that they were baptised according to the Institution and Doctrine of the Lord Jesus that is to say they were baptized into the Name of the Father Son and Holy Ghost For so the Lord Jesus Christ taught and commanded his Disciples to baptize Mat. 28. 19 20. Object Notwithstanding what we have said yet saith the Objector John Baptist opposeth his Baptism to the Baptism of Christ which could not have been done if the Baptism with Water was an inseparable Companion of Christ's Doctrine How could John say Verily I baptize you with Water but he shall baptize you with the Holy Ghost c. Moreover if Christ had been commanded to baptize with Water as well as John the words would have run thus Verily I baptize you with Water only but he shall baptize you also with the 〈◊〉 Answ Thus to distinguish the Baptism of Water and that of the Spirit into John's and Christ's and oppose these two one to the other as if the one of these were distructive to the other as if that of John's were his own and none of Christ's is very ridiculous and argues great darkness in the understanding of these opposers of Water-baptism for 't is undeniably evident that this of Water as well as that of the Spirit was given forth by Christ himself and as part of his last Will and Testament to abide together with teaching believing and repenting to the end of the World. These Men would fain have us believe that the Baptism of Water was the Baptism of John's and none of Christ's but as if John had instituted it and not Christ and as if John were the Author of it and Christ the Finisher whereas nothing is more clear that Christ consider'd as God was the Author and the first that ordained appointed and instituted it to be administred by John and after John's decease yea and after his own Death and Resurrection too gave order to its continuance And for the observation of it amongst all Nations our late Annotators also on Mat. 3. 5. agree with us exactly herein He that is John was sent to baptize in Water so as from this time say they the Institution of the Sacrament of Baptism must be dated Nothing can be more evident than that the Baptism with Water was Christ's Baptism and howbeit it is called John's as John was the first Minister and Messenger from Christ to begin it For behold I send my Messenger and he shall prepare my way before me saith Christ Mal. 3. 1. It was Christ's Appointment in whose Name and not in John's it was begun and dispensed always even in that juncture wherein John himself was living and one would think Men could not be so blind to suppose it ceased in John fith our Lord Jesus after his Death and Resurrection gives special Command for the continuation of it in the Name of the Father and of the Son and of the Holy Ghost in all Nations to the end of the World And in regard also that the Apostles after Christ's Ascension into Heaven preached the same Doctrine of Repentance and commanded such who were discipled to be baptized in Water in the Name of the Lord Jesus which signifies as we have already shewed nothing less than according to the Institution of Christ and that glorious Commission they had received from him Therefore John Baptized only as Christ's Servant and it was from Heaven he received Commission to Baptize and our Lord's Submission to it himself as administred by John to fulfil all righteousness that is as one observes the Righteousness of his own Law i. e. the Gospel to be an Example to us and the Father's glorious Approbation of his Son in his Obedience herein by a Voice from Heaven at the time of his coming out of the Water one would think might put an end to these foolish Objections Jesus Christ we say owned Water-baptism to be his Ordinance by subjecting himself to it tho administred by his servant John and the Father ratified it also as well as the Holy Ghost the one by that Voice from Heaven saying This is my beloved Son in whom I am well pleased and the other in coming down or descending in a visible manner like a Dove and lighting upon him And certainly had not this Ordinance been to abide our Saviour would not have given such a Commission a little before he ascended into Heaven for the continuance of it to the World's end Nay if it had been to cease he would doubtless have given some hint of it and have told his Disciples plainly when at Jerusalem they should be anointed with Power from on High they should go and Preach the Gospel to all the World or make Disciples of the Nations but not baptize them any more for that the way of Repentance and Faith and the Spirit 's Baptism was all the Baptism they should teach and instruct the People in Moreover had Peter known this to have been the Mind of his Blessed Master he would doubtless have said to them Act. 2. when they asked what they should do Repent and believe in Christ for the remission of your Sins but in the Name of Jesus Christ be not baptized in Water never a one of you as some while since every Penitent was required to be for that was a Dispensation and Baptism of John and had its time for a while meerly to prepare the Way of Christ but now is abolished and out of date ye must forsake John's old Administration of Water-baptism that being a carnal and low thing and look wholly to a higher and more sublime Baptism i. e. that of the Holy Ghost And had he known this to be the Mind of his Master would not he rather have said concerning Cornelius and those with him Acts 10. instead of saying Who can forbid Water Who can require Water that these Persons should be Baptized who have received the Holy Spirit as well as we No doubt had Water-Baptism ceased or been abolished we should have had some discovery of it as well as we have
of the Ceasing of Circumcision and other Rites of the Mosaical Law for the Apostles we find were as ready and as careful to make known the Cessation of such Rites as Carnal Ordinances that were not to abide in the Church as they were in establishing and confirming all those Precepts they knew were to continue to the end of the World. If therefore I say Water-Baptism must not have remained or if it were not according to Christ's Will and Testament an inseparable Companion of his Doctrine we should have had some hint or intimation of it either by Christ's own Mouth or by the Mouths of his Apostles who were to deliver and command nothing to People but what they had received of the Lord Jesus or what was commanded them of the Lord as concerning the Cessation of that Service or any Toleration of any one Person to omit it but as we find it given forth by Christ and practised by his Apostles and Primitive Saints even from the beginning of it which was in John's baptizing in Water So we find it ad jure to continue as part of his Mind and Testament amongst other things not a tittle of which Testament is yet annihilated nor shall till he come to take an account of all Men in respect of their Obedience or Disobedience as to the preceptory part of his Will contained therein But furthermore whereas these Objectors seem to intimate that Jesus Christ was not commanded or commissionated from the Father to baptize with Water as John was because 't is said by John I verily baptize you with Water but he shall baptize you with the Holy Spirit as if Christ had nothing to do to meddle with the Baptism of Water as any Ordinance of his or to give any order about it or had any more power to dispence or enjoin it than John had power to meddle in or take upon him to baptize with the Spirit which peculiarly belong'd to Christ as that of Water peculiarly belonged to John. To what they speak upon this account we must say and tell them that Jesus Christ had Command and Commission from the Father as Mediator to give forth and enjoin Water-baptism though he committed the actual Administration of it to his Disciples for sith he commanded them to do it and so Baptized saith an eminent Writer per alios at least if not per se read John 3. 22. And after these things came Jesus and his Disciples into the Land of Judea and there he tarried with them and baptized And John also was baptizing in Enon near Salim c. vers 23. Which is more fully explained Chap. 4. 2. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples than John though Jesus himself baptized not but his Disciples Now if he had not received Command from the Father thus to do his Testimony is not true which to say as the same Author observes were Blasphemy for â—ote what he affirms John 12. For I have not spoken of my self but the Father which sent me he gave me a Commandment what I should say and what I should speak Whatsoever I speak therefore even as the Father said unto me so I speak Wherefore since he did by the Hands of his Disciples baptize in Water in Judea and made and baptized more Disciples than John he did it by Command from his Father And indeed 't is evident that the People generally flock'd to him for the Administration of Water-baptism at last and left John insomuch as he in his Ministry even of Water-baptism increased and John decreased John 3. 26 27. Those words of John in Answer to the Jews do plainly intimate no less but that this very thing was intended by those Expressions of his though there might be more than this meant And they came to John and said unto him Rabbi he that was with thee beyond Jordan to whom thou bearest Witness behold the same baptizeth and all Men come to him John answered A Man can receive nothing except it be given him from Above Vers. 28. Ye your selves bear me witness that I said I am not the Christ but I am sent before him He must increase but I must decrease vers 30. Doth he baptize as if John should say that is a sign he is sent of God and do all Men come to him do they rather go to him to be baptized than come to me Why 't is no more than what I have told you He shall increase but I must decrease He and his Ministry must and shall flourish or increase in Honour and Dignity and Reputation in the World He is the Rising Sun to give you notice of which I was but as the Morning Star He must shine every day more and more I have had my time and near finished my Course but do not think that the Baptism of Water shall cease with me for as he baptizeth and riseth more and more in Esteem and Honour so he will do and his ministration of this very Ordinance will increase and be magnified in his Hands more than it has been in mine I hope none will think it absurd to understand John's words after this manner for it must necessarily be taken in this sense in any solid understanding I verily baptize you with Water only as if he should say but he shall baptize you also with the Holy Spirit He is impowred to dispense higher Matters to you than Water only with which he baptizeth as you tell me as well as I though not himself but his Disciples I can go no further than to that outward Administration of Water but he shall baptize you with the Holy Ghost In which words John doth not oppose his Baptism to the Baptism of Christ as if that which is called his were none of Christ's but rather that John might magnify the Person of Christ above himself as who should say I can but dispense with the bare outward Sign but Christ who though he came after me yet is preferr'd before me in whose Name and not in my own I baptize and whose the Baptism is that I dispense and not my own he is able besides the Sign to vouchsafe you the very Thing signified The Baptism then of Water in the Name of Christ together with Repentance from dead Works and Faith in his Name John Baptist was the first Minister to begin in which respect it was called sometimes his but he left it after a while to Christ himself and his Disciples to carry on who all till Christ was actually crucified preach'd and practised the self-same things that John did as did the Disciples after his Resurrection All the difference between the administration of Baptism as dispensed by John and the Disciples of Christ before Christ's Death and Resurrection and the Administration of it afterwards were only in some Circumstantials which briefly take as follows 1. The Baptism in Water which was Christ's and of which John was but a Minister
20. Jesus ge doopt zijnde is terstont opge-klommon uit het Water And when Jesus was dipp'd he came out of the Water hence they for John the Baptist read John the Dipper and for he baptized them he dipp'd them Why our Translators who have been so faithful and exact generally in all things as is acknowledged by all Learned Godly Men in the translating the holy Bible should leave the word Baptism it being a Greek Word and not translate it into our Language as the Dutch have done into theirs I know not unless it were to favour their own Practice of Bantising or Sprinkling which the word Baptize will in no wise bear as is confest by a whole cloud of Witnesses Mr. Ball in his Catechism renders it washing by Dipping See also Dr. Ames in his Marrow of Divinity Mr. Wilson in his Dictionary saith to baptize is to dip into the Water or to plunge one into the Water Also in the Common-Prayer-Book dipping into the Water is given as the proper and primary Signification of the word We will leave this to the Consideration of all thinking Men it being so i. e. that Baptism is Dipping or Plunging the Body all over in Water whether Infants can be the Subjects of it sith their tender Bodies cannot bear being plunged thus into the Water in cold Climates without palpable danger of their Lives CHAP. III. Proving that Baptism is dipping plunging and covering the Body all over in Water from the Practice of the Primitive Times CErtainly no better course or way in the next place we can take to find out what Baptism is than to examine the Scripture and see what the thing was which the Saints practised in the Primitive Time where we read they did baptize or were baptized for as the Jews in Circumcision all along were to practise that Rite as it was commanded and practised by Abraham and keep the Passeover as it was given to them from the Lord by Moses together with all other Ordinances and Services whatsoever it behoved them to observe the first or Primitive Institution and Practice of every particular Duty and were not to derogate from thence in any thing whatsoever and for their adulterating any of the Ordinances of God they brought themselves under the Wrath of God and many heavy Judgments from him as the Old Testament doth sufficiently witness so it behoveth us I say to see to the first or Primary Institution and Practice of Baptism in the Gospel-Time that being a Pattern or Rule to us and to all Christians to the end of the World in respect of every Gospel-Ordinance and if we derogate from that Rule we must expect to meet with sharp Rebuke from the Almighty first or last Now that that Ordinance which is called Baptism is Immersion Dipping or Plunging into Water will appear if we observe the Practice of John the Baptist who was the first that was sent by Christ to baptize read Mat. 3. 6. he 't is positively said baptized in a River viz. in the River Jordan Diodate on this place in his Annotations saith he plunged them in Water and our late Annotators say he dipp'd them in Jordan Moreover 't is said that John was baptizing in Aenon near Salim the Reason is given because there was much Water Now if it had not been dipping or covering the Body in Water this could be no reason for a little Water would have served to sprinkle thousands as Cornelius à Lapide notes Piscator on this Passage saith that Baptism was dipping the Body in Water Also our late Annotators upon the place say thus viz. It is from hence apparent that both Christ and John baptized by dipping the Body in the Water else they need not have sought places where had been a great plenty of Water They say well and less they could not speak unless they would stifle their Consciences or offer Violence to their Reason but if they had from hence said it is apparent that Christ and John Baptized and not Rantized Persons they had come off better and had undeceived the People Secondly 'T is said when our blessed Saviour was baptized by John in Jordan he went up straightway out of the Water c. and Philip and the Eunuch 't is said went both down into the Water and that they came up out of the Water The Assembly in their Annotations on this Text say they were wont to dip the whole Body and Piscator on the place as I find him quoted by a worthy Divine saith the ancient manner of Baptism was that the whole Body was dipp'd into the Water Certainly it had been a vain and weak thing for them to have gone down into the River to be sprinkled with a little Water There is no ground to think they would ever have done so if Sprinkling or Rantism had been the Ordinance required of them the manner was not to apply Water to the Subject as some do but the Subject to nay into the Water In Mark 1. 9. 'T is said Jesus was baptized of John in Jordan Now saith one on this place it had been non-sense for Mark to say that Jesus was baptized in Jordan if it had been sprinkling because the Greek reads it into Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Jesus be said to be sprinkled into Jordan 't is proper to say he was baptiz'd that is dipp'd into Jordan and that was the Act and nothing else as all the Learned acknowledg Moreover Philip needed not to have put that noble Person who was a Man of great Authority under Candace Queen of the Ethiopians to the trouble to come out of his Chariot if Sprinkling had been Baptism and to go into the Water and dip him or if Sprinkling might have done as well as Dipping sure Philp would on this occasion have dispensed with Immersion and let Rantism have served considering he was a great Man and on a Journey he might have fetch'd a little Water in his hand and have sprinkled him in the Chariot But as Philip had preach'd Baptism to him so there is like ground to think that the Eunuch very well understood what it was and readily submitted to it but if Sprinkling would not excuse them I know not how any Christian can think it may excuse us in these days we have no Reason to think Christ Jesus or his Apostles did do or teach any thing in vain yet so we must conclude if he went into a River to receive no more than Sprinkling and so we must think of Philip and the Eunuch also But to proceed here I cannot well omit that which Mr. Daniel Rogers a most worthy English Writer hath said in a Treatise of his It ought saith he to be the Churches part to cleave to the Institution which is Dipping especially it being not left arbitrary by our Church to the Discretion of the Minister but required to dip or dive And further saith that he betrays
Person Nor is it any marvel when they did dip poor Children in VVater that some of them died sith they are not the true Subjects of Baptism if they had no doubt God would have preserved them as well as he did those Babes whom once he required to be Circumcised Can any believe God would command any such thing to be done that should endanger the Life of a Child that was doubtless a just Reâ—uke for the prophanation of Christ's blessed Ordinance he will one day I fear say Who hath required this at your hands Nay and who knows what Judgments and VVrath may come upon this Land for the abominable abuse of the Sacred Institution of Baptism God many times shews Men their Sin by the punishment he brings upon them if you are so fond of Humane Traditions and Innovations Object But why must the whole Body be dipp'd may not the Head be sufficient that being the principal Part Answ I must confess in a late Discourse I had with a Minister of the Church of England he pleaded for this seeing he could not defend Rantism But to give a direct Answer pray consider whether it be the Person viz. the Man or Woman or part of the Person that Christ commanded to be baptized if not the whole Body why might it not serve only to wash or dip the Hands But if it were the Hands only or the Feet or the Head only that was to be Baptized i. e. dipped a small Vessel of Water would have served and no need for Christ or John to have gone into Rivers and Places where there was much VVater to baptize 2. It is not said John baptized him i. e. our blessed Saviour not part of him But as the blessed Virgin bore him in her VVomb and brought him forth and laid him in a Manger so John baptized or dipped him that is his whole Body into Jordan or in the River Jordan Moreover 't is said Acts 8. 12. They were baptized both Men and Women that is the Bodies the whole Bodies of those Men and Women and not some Part or Members of them If this be not granted we shall be run into many strange Absurdities almost every where in reading the Scriptures 3. To put this out of doubt 't is evident the whole Body ought to be dipp'd or baptiz'd because as we shall shew in the next Chapter Baptism is a Figure of the Burial and Resurrection of Jesus Christ nay called a Burial Now a Person is not said to be buried that is not totally covered in the Earth no more can a Man be said to be baptiz'd except he be covered all over in the VVater 4. VVe have shewed how all the Learned agree and positively assert that Baptism was administred in the Primitive Times by a total dipping the Body in VVater And indeed at first when this Innovation of Rantism came in they used to sprinkle the Body all over being sure it was not one Part but the whole Body that was to be baptized and so they Rantiz'd the whole Body But you are gone here too for you in your Practice and in your own Sense Baptize but the Face only so that all your People are unbaptized Persons as evident as any thing can be take it how you will if it should be granted I mean that Sprinkling is Baptism CHAP. IV. Proving that Baptism is Dipping Plunging or Burying the whole Body in Water In the Name c. from the Spiritual or Metaphorical signification of this Gospel-Ordinance or Administration TO make it appear yet more fully that Baptism is not sprinkling pouring nor any other thing than dipping plunging or covering of the Body in VVater we shall proceed to examine what it was ordained for by our Lord Jesus Christ to hold forth or to be a Sign or Representation of for like as in the Holy Sacrament of the Supper it behoveth us to know what the breaking of the Bread and pouring forth of the VVine signifies or are Figures of so in like manner we ought with as great care to endeavour to know what is held forth or represented to us as the Holy Signs of the Blessed Sacrament of Baptism for as all true Christians readily do confess and agree with us that the Ordinance of the Lord's Supper is not cannot be rightly nor truly administred if the great Ends and Design of Jesus Christ in the Institution of it are not answered thereby or what it was ordained and appointed to signify plainly held forth and represented in its administration but it is contrarywise a great abuse and prophanation of it and from hence we and all true Protestants always say Let us keep to the exact words of the Institution and manner of its first Celebration that so the great Things signified both by the breaking the Bread and pouring forth the VVine may clearly appear and be represented in the Administration thereof Now then this is that which we affirm viz. That as the Sacrament of the Lord's Supper was ordained to hold forth the breaking of Christ's Body and the pouring forth of his Blood So in like manner the Sacrament of Baptism was instituted and appointed to hold forth Christ was really dead buried and that he arose again for our Justification And that this is so we shall not only prove it from the plain Authority of God's VVord but by the joint Testimony of almost all famous VVriters and Divines we have met with Ancient or Modern And indeed we cannot but be much affected with the great Love and Goodness of our Blessed Saviour in the Institution of these two great Ordinances it being his gracious Design and Condescention hereby to hold forth or preach as I may say to the very sight of our visible Eyes by these fit and proper Mediums the glorious Doctrine of his Death Burial and Resurrection which in the Ministration of the VVord is preached or held forth to the hearing of our Ears that so we might the better and more effectually be established and grounded in the sure and stedfast belief thereof which is indeed absolutely necessary to Salvation as the Apostle doth plainly testify 1 Cor. 15. 1. 2 3 4. Moreover Brethren I declare unto you the Gospel which I preached unto you which also you received and wherein you stand vers 1. By which also you are saved if you keep in memory what I preached unto you unless ye have believed in vain vers 2. For I delivered unto you first of all that which I also received how Christ died for our Sins according to the Scripture vers 3. And that he was buried and that he rose again the third day according to the Scriptures vers 4. This being so let none blame us for contending so earnestly for this Ordinance according to the Primitive Purity or its Original Glory wherein according to the gracious Design of Jesus Christ we daily receive in beholding the Administration of this Sacrament as well as in the Lord's Supper what is represented
given him at his Resurrection and Ascension into Heaven And having declared himself Supream Lord and Law-giver He 2. Delegates a Power to his Disciples Go ye therefore and teach all Nations baptizing them the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples that must be by preaching the Gospel to them instructing them in the Principles of the Christian Faith teaching them to observe all things whatsoever I have commanded you and lo I am with you alway to the end of the World that 's the Promise These are the words of the great Commission which contains part of the last Will and Testament of the ever blessed Jesus the glorious Testator of the New Covenant wherein Baptism is found and expresly given forth and with as great Authority and in as solemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God. Object But 't is not said baptize them in Water it may therefore intend the Baptism of the Holy Spirit Answ To which we answer As 't is not said baptize them with Water so 't is not said baptize them with the Holy Spirit They were commanded to baptize that 's evident and that it was Water our Saviour did require them to baptize with and not the Spirit we prove First Because the Baptism of the Holy Spirit was never by our Saviour or his Apostles commanded it was never injoyn'd as a Precept or Duty to be done but was always mentioned as a Promise He shall baptize you with the Holy Ghost and with Fire And again Ye shall be baptized with the Holy Ghost not many days hence It argues great Weakness or else Wilfulness that Men should see no better how to distinguish between a Baptism that was commanded as a Duty to be done and a Baptism promised which was never injoyned as a Duty Secondly It cannot mean the Baptism of the Holy Ghost because the Disciples of Christ nor no Man under Heaven had ever any such Power delegated or given to them as to baptize with the Holy Ghost 't is strange Persons should be so blind and bold to think much less to assert that meer Men can give the Holy Spirit or administer that Baptism as if the Holy Ghost was at the disposal of the Will of Man or that Men know whom to give it to which indeed only lies hid in the Breast of God himself who bestows it to whom and in what manner he pleaseth And therefore Thirdly We do affirm from the Authority of God's Word that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jesus Christ and that he did never impower any Disciple of his to give it He shall baptize you with the Holy Spirit The Father by him and he immediately by himself in his own Person distributes or gives forth of the Spirit according to the good Pleasure of his Will without imparting with this Sovereign Prerogative or peculiar Power to any other Now since Christ's Disciples could not baptize with the Spirit and yet are commanded to baptize it follows clearly it must be Water Object Doth not the Apostle shew that Men had Power to give the Spirit what else is the meaning of these words he therefore that ministreth to you the Spirit it appears that Persons who preached ministred the Spirit Answ By the Spirit is meant the Gospel or Word of Christ as the Law is called the Letter so is the New Testament called the Ministration of the Spirit 2 Cor. 3. 6. The words that I speak unto you saith Christ are Spirit c. Doth God as if the Apostle should say concur with our Ministry and give the Spirit to those who hear it and help us to work Miracles to confirm it And is this done by our preaching the Law or by the hearing of Faith that is the Word of Faith viz. the Gospel see vers 2. or by preaching the Word of Christ Fourthly The Baptism in the Commission cannot intend that of the Holy Ghost because the Spirit 's Baptism signifies the miraculous Effusion or extraordinary Gifts thereof and not the saving Influences Graces and Operations of it which but a few and those too in the Primitive Time did partake of but the Baptism in the Commission is injoyned on all that are made Disciples in all Nations and in every Age even to the end of the World. Fifthly It must be Water-Baptism because our Saviour joyneth it with Repentance and Believing Now all along in order of Practice these two went together both before this time and also afterwards You may be sure had it been any other Baptism it would never have been thus joyned together in order of words with that Baptism that was so united in order of Practice with Repentance and Faith without the least intimation of any thing by our Saviour to the contrary Sixthly Because 't is a Baptism that is to be administred in the Name of the Father of the Son and Holy Spirit how can any with the least shadow of Reason suppose it should be meant of the Baptism of the Holy Spirit sith it is to be administred in the Name of the Holy Spirit Were any ever baptized with the Holy Spirit in the Name of the Father Son and Holy Ghost The Spirit was that with which they were baptized and therefore not baptized in the Name of the Spirit Seventhly The only way further to remove this Objection is to observe what the practice of the Disciples was after the Ascension of Christ in the execution of this great Commission What was it they baptized with See Acts 8. 36. And they came to a certain Water and the Eunuch said See here is Water Vers. 28. They went both down into the Water and Philip baptized him Acts 10. 47 48. Can any Man forbid Water that these should not be baptized And he commanded them to be baptized in the Name of the Lord Jesus That Baptism which in the Commission the Lord Jesus commanded his Disciples to baptise with was the Baptism which they after his Ascension did baptize with and that it was Water the Scriptures we have now cited do evidently shew certainly the Apostles well understood what Baptism it was their blessed Master did command them to administer Eighthly Besides were it not the Baptism of Water which was given to them in the Commission Matth. 28. 19 20. They did that in his Name i. e. by his Authority which they had no Authority to do for other Commissions they had not this being the only place where Water-baptism is mentioned as being instituted and given in Commission to them to administer and to all other Disciples and Ministers of Christ to the end of the World. Now Secondly that this Holy Ordinance of Baptism doth continue to the end of the World is evident First Because whatsoever is given forth by Jesus Christ is given forth by him as he is King and Mediator of the New Covenant and as part of his
last Will and Testament and his last Will and Testament I hope all will grant stands in full force and virtue and every Part and Branch of it unalterable to the end of the World Though it be a Man's Covenant or Testament yet if it be confirmed no Man disannulleth or addeth thereto How much more dangerous then is it for any to disannul alter add to or diminish from the last Will and Testament of the Lord Jesus the Son of God who received Commandment from the Father what he should say and speak And was faithful to him that appointed him as a Son over his own House Secondly The Arguments that Men bring against the continuation of Baptism tend to root out all other Ordinances of the Lord Jesus as well as this Why may they not deny Preaching to continue as well as Baptizing since Teaching is commanded by no other Authority than this Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission May I not argue thus If Teaching continues to the end of the World Baptism continues But Teaching none denies to continue Ergo Baptism continues Do but observe the conjunction between Teaching and Baptizing in the Commission Go teach all Nations baptizing them and again teaching them c. Baptism is fenc'd in on both sides 't is secured one would think as our Lord Jesus has placed it from all Force and Violence whatsoever and that such must be impudently bold as dare attempt to raze it out or seek to disannul it and make it of none effect Thirdly The Promise that is subjoined in express words in the Commission clearly proves the continuation of this Ordinance And lo I am with you always to the end of the World not to the end of that Age only as some affirm See our late Annotators on these words I am and I will be with you and those who succeed you in the Work of the Ministry being called of me thereunto I will be with you protecting you in that Ordinance and blessing you and all other my faithful Ministers that labour for making me and my Gospel known with success to the end of the World not of this Age only but till the end of the World or till the World shall be determined and the New Heavens and the New Earth shall appear Fourthly The practice of the Apostles and Disciples of Christ after his Ascension into Heaven clearly proves that the Baptism of Water doth continue for how frivolous is that Objection that some make against it viz. it was to abide no longer than till the Baptism of the Spirit which say they was Christ's Baptism took place seeing it is so evident and plain in the Acts of the Apostles and in divers other places that it was both taught and practised after that great Effusion or pouring forth of the Holy Spirit which was the Baptism promised and was first of all made good to the Apostles and Saints of God at Jerusalem When the Day of Pentecost was fully come and they were all with one accord in one place by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death At the hearing of which Sermon many of them being pricked in their Hearts cried out What shall we do Then said Peter Repent and be baptized every one of you in the Name of Jesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Spirit Now the Baptism here enjoined on these Penitents could not be that of the Spirit for how absurd would that render the reading of the words Repent and be baptized with the Spirit and ye shall receive the Gift of the Holy Spirit Fifthly But to make it appear yet more fully that Baptism in Water continued after the coming of the Spirit or great Effusion of the Holy Ghost see Acts 10. 't is said While Peter yet spake these words the Holy Ghost fell on all them which heard the Word that was on Cornelius and those with him And they of the Circumcision which believed were astonished as many as came with Peter because on the Gentiles also was poured out the Gift of the Holy Ghost Vers. 45. For they heard them speak with Tongues and magnified God. Then answered Peter vers 46. Can any Man forbid Water that these should not be baptized which have received the Holy Ghost as well as we vers 47. And he commanded them to be baptized in the Name of the Lord vers 48. Here the very Persons who were baptized with the Holy Spirit were commanded in the Name that is by the Authority of the Lord Jesus to be baptized in Water and it was a thing that no Man did or ought to deny to be their indispensable Duty so that the highest Gifts or Endowments of the Holy Ghost cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water and how bold and daring must that Man needs seem to be who shall adventure to say 't is a low and carnal thing and I forbid it to such who have the Spirit 's Baptism I would to God this were laid to Heart for such Men are certainly grown to a great degree of Pride and Arrogance as well as it argues palpable Blindness Infidelity and Disobedience and that they have lost their Way and go astray in untrodden Paths who shall speak at such a rate Object But say some The Baptism mentioned by you in both these places was done in the Name of the Lord Jesus and not in the Name of the Father and of the Son and of the Holy Ghost and so not according to the Commission and therefore not the same Baptism Answ To be baptized in the Name of Jesus Christ is to be baptized as Christ Instituted Commanded and Ordained and as a Learned Person saith These words In the Name of Christ signifies no more that Baptism was administred only in the Name of Christ not of the Father and the Holy Ghost than these words Paul a Servant of Jesus Christ argues that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words of Paul to the Keeper of the Prison Believe on the Lord Jesus Christ should be thought to free him from a necessity of believing in the other two Persons for as he that believes aright in Jesus Christ believes also in the Father and Holy Spirit so he that is baptized in a right manner is baptized in the Name of the Father and of the Son and of the Holy Spirit But because the Lord Jesus more immediately and as our Soveraign Lord Law-giver and Mediator instituted and gave forth this Command they are said to be baptized in his Name meaning they were baptized by his Authority Peter saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might
the Subject in Water and that signification is far off from Sprinkling Can any thing be said to be truly wash'd that hath only a little Water sprinkled upon it The best Lexicons and most eminent Criticks as well as the holy Scripture do most plainly decide the Controversy as Mr. Danvers and others observe Scapula and Stephens two as great Masters of the Greek Tongue as most we have do tell us in their Lexicons that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mergo immergo obruo item tingo quod sit immergendo inficere imbuere viz. to dip plunge overwhelm put under cover over to die in colour which is done by plunging Grotius says it signifies to dip over Head and Ears Pasor An Immersion Dipping or Submersion Vossius says It implieth a washing the whole Body Mincoeus in his Dictionary says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Latin Baptismus in the Dutch Doopset or Doopen Baptismus or Baptisme to dive or duck in Water and the same with the Hebrew Tabal which the Septuagint or Seventy Interpreters render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso to dip as these Texts in the old Testament shew Gen. 37. 31. Exod. 12. 22. Lev. 4. 6. and 17. 14. Deut. 33. 24. Num. 16. 18. 2 King. 5. 14 c. This saith Casaubon was the Rite of Baptizing that Persons were plunged into the Water which the very word Baptizo sufficiently demonstrates Which as it does not extend so far as to sink down to the Bottom to the hurt of the Person so is it not to swim upon the Superficies Baptism ought to be administred by plunging the whole Body in Water Also I find our late Famous Learned and Reverend Dr. Du-Veil in his Literal Explanation of the Acts Chap. 1. vers 5. citing the same Author in these words The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colour Leigh in his Critica Sacra saith its native and proper signification is to dip into the Water or to plunge under Water Mat. 3. 6. Acts 8. 38. and that it is taken from a Dyer's Fat and imports a dying or giving a fresh Colour for which also he quotes Casaubon Bucanan Bullinger Zanchy Spanhemius He saith withal that some would have it signify Washing which sense Erasmus he saith opposed affirming that it was not otherwise so than by Consequence for the proper signification was such a dipping or plunging as Dyers use for dying of Clothes Salmasius saith that that is not Baptism which they give to Children but Rantism Beza on Mat. 3. 11. saith the word Baptizo signifies to dye by dipping or washing Selden saith That the Jews took that Baptism wherein the whole Body was not baptized to be void Mr. Daniel Rogers saith That the Minister is to dip in Water as the meetest Act the word Baptizo notes it for the Greeks wanted not other words to express any other Act besides Dipping if the Institution could bear it What resemblance of the Burial and Resurrection of Christ is in Sprinkling All Antiquity and Scripture confirm that it was Dipping If you would saith Dr. Taylor attend to the proper signification of the word Baptism signifies plunging in Water or dipping with washing In the Synod of Celichyth where Wolfred Arch-Bishop of Canterbury presided as 't is cited by Dr. Du-Veil it was ordered that the Presbyters should take heed that when they administred the Sacrament of Baptism they should not do it by pouring Water but always by plunging according to the Example of the Son of God who was plunged in the Waters of Jordan The same Learned Author affirms this was the constant practice of the Universal Church till the time of Clement the 5th who was crowned Pope saith he Anno 1305 under whom first of all the Second Synod of Ravenna approved the Abuse introduc'd into some Churches about an hundred Years before that Baptism without any Necessity should be administred by Aspersion Hence saith he it came to pass that contrary to the Analogy or intended mystical signification of this Sacrament all the VVest for the most part in this Age they use Rantism that is Sprinkling instead of Baptism as Zepper speaks to the great scandal of the Greeks and Russians who to this day plunge into the VVater those they Baptize and deny any one rightly baptized who is not plung'd into the VVater according to the Precept of Christ as we may find in Sylvester Sguropalus and Cassander the Custom of the Ancient Church was not Sprinkling but Immersion in pursuance of the sense of the word Baptizo in the Commandment and of the Example of our Blessed Saviour saith Dr. Taylor The Greek word Baptein saith Salmasius ftom which the word Baptizein derives signifies Immersion nor did the Ancients otherways Baptize Mr. Joseph Mede saith that there was no such thing as Sprinkling or Rantism used in Baptism in the Apostles Days nor many Ages after He had spoke more proper if he had said there was no Rantism used in the Apostles Days but Baptism than to say no Rantism used in Baptism sith he could not be ignorant but that they are two distinct Actions and it cannot be Baptism at all if it be only Sprinkling or Rantism as is now used Dipping or Immersion being the very Thing not an Accident but an Essential so absolutely necessary that it can't be the thing without it The ancient Vse of Baptism saith Chamier was to dip the whole Body into the Element therefore did John baptize in a River Neither is it amiss to give you what Dr. Hammond speaks upon this account in his Annotations upon John 13. 10. where he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion or washing the whole Body and which answereth to the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the Old Testament and therefore tells us upon Matth. 3. 1. that John baptized in a River viz. in Jordan Mark 1. 5. in a Confluence of Water as Aenon John 3. 23. because 't is said there was much Water which he further makes out by the Name by which the Greeks called the Lakes where they used to wash also the Ancients he says called their Baptisterions or the Vessels containing their Baptismal Water Columbethras viz. swimming or diving-places being made very large with Partitions for Men and Women To all these famous Authors it may do well to add our late Annotations begun by the Learned Mr. Pool newly printed see what they say on Mat. 3. 6. A great part of those who went out to hear John were baptized that is dipped in Jordan and on Mat. 28. 20. say they it is true the first Baptism of which we read in holy Writ were by Dipping the Persons baptized The Dutch Translation according to their Language reads Dipping Matth. 3.
the Church whose Officer he is to a disorder'd Error if he cleave not to the Institution which is to Dip. What abundance of Betrayers of the Truth and Church too have we in these days How little is the Institution or Practice of the Primitive Christians minded amongst many good Men and where is the Spirit of Reformation And doubtless that famous Author and Learned Critick Casaubon was in the right will you have his words I doubt not saith he but contrary to our Churches Intention this Error having once crept in is maintained still by the Carnal Ease of such as looking more at themselves than at God stretch the Liberty of the Church in this case deeper and further than either the Church her self would or the Solemness of this Sacrament may well and safely admit Afterwards further saith I confess my self unconvinced by Demonstration of Scripture for Infants Sprinkling But Oh! how hard is it to retract an Error which has been so long and generally received especially when there is Carnal Ease and Profit attending the keeping of it up and when the contrary Practice I mean dipping is look'd upon so contemptible a thing and those who do it are daily by the ignorance of foolish Men reproached and vilified as it is now as well as in former days Acts. 8. 38. And they went both down into the Water both Philip and the Eunuch and he baptized him We may see saith Calvin what fashion the Ancients had to administer Baptism for they plunged the whole Body into the Water The use with us is now saith he that the Minister casts a few drops of Water only upon the Body o◠upon the Head. And upon John's baptizing in Aenon near Salim Joh. 3. 23. saith the same Calvin From this place we may gather that John and Christ administred Baptism by plunging the whole Body into the Water The Learned Cajetan upon Mat. 3. 5. saith Christ ascended out of the Water therefore Christ was baptized by John not by sprinking or by pouring Water upon him but by Immersion that is by dipping or plunging into the Water Moreover Musculus on Mat. 3. calls Baptism Dipping and saith the Parties baptized were dipped not sprinkled Object But it is still objected Sprinkling is Baptizing say you what you will and Baptism signifies Sprinkling as well as Dipping Answ To this we always answer and again say and testify that the Greek word to sprinkle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo and that the Translators themselves never so much as once in all the New Testament render Baptism Sprinkling and where is the Man that affirms the word signifies Sprinkling Object But the word Baptizo will bear VVashing Answ VVe answer then 'T is such washing as is done by dipping so much as is baptized or washed is dip'd and your Rantism is no washing and we also say and that too with good Authority that though the word Baptizo doth sometimes allow of that Acceptation yet it is not the direct immediate genuine and primary signification of it for that is to dip or plunge as you see in the Lexicons But at the best 't is but indirectly collaterally by the by as one observes so meant or improperly and remotely that it so signifies And we ask Whether when we try any Matter by the signification of the word as 't is in the Original we shall go to the direct original prime and proper or to the occasional remote indirect and improper signification to be tried by Your practice it seems is built only upon the indirect improper and remote acceptation of the word and therefore is at best only an uncouth indirect improper and far-fetch'd practice and indeed as the word is found in Scripture respecting Christ's Ordinance of Baptism it is evident to all what it signifies Object But the Pharisees Mark 7. 4. held the washing of Hands Vessels Cups Pots and Beds c. and there VVashings are called Baptism Answ Yea and what then for saith Mr. Wilson to baptize is to dip or plunge primarily and signifies such a washing as is used in Bucks wherein Linnen is plunged and dip'd and thus they wash'd their Vessels Hands and Cups viz. they swilled rinsed cleansed and totally washed dip'd or wetted them all over with VVater or else you may be sure it could never be said they baptized them But Sirs who-ever washes Hands Cups Pots or Beds by sprinkling a few Drops of VVater upon them there is no washing by such a kind of Sprinkling O that you would give over such Arguing since the practice of Baptism in the Primitive Times doth as you have heard evidently shew that the Baptized were always dipped all over in VVater Certainly 't is no Baptism at all if not so administred Object Doth it follow that we must Baptize so now That was in a hot Country but we live in a cool Climate and when Children were Dipt some of them died and God will have Mercy not Sacrifice Answ Ought you not to make God's VVord your Rule Have you a Dispensation to make the Commandments of God void by your Traditions VVe conclude the Institution of Christ and the Practice of the Primitive Church ought to be followed in all things as near as we can But you say this is a cold Climate Pray Sirs did not Christ when he gave forth his Commission to his Apostles to teach and make Disciples and Baptize bid them go into all the World and into all Nations VVere they not to go into cold Countries as well as Hot And were they not to teach the same Doctrine and administer the same Ordinances alike where-ever they come Or did he tell them they should Baptize those in hot Countries that were Disciples and Rantize such who received the Word in cold Countries Unless you can prove this I am sure all you say is nothing Certainly you were as good never pretend to Baptize but wholly deny it and cast it off as a low and carnal Thing as some do as to do another thing in the room of it which Christ never commanded and call it his Ordinance Which we do declare and testify by the Authority of God's VVord and a great Cloud of VVitnesses who all understand the Greek Tongue may be better than some of you do that 't is no Baptism at all but a thing of Man's devising brought in in the room of Christ's Baptism and unjustly fathered upon him Sirs How dare you In the Name of the Father Son and Holy Ghost say I Baptize thee c. when you do but Rantize the Person for you neither dip the Person nor wash him Has the Holy Trinity given you any Authority so to do For God's sake for time to come use the Names of those Persons by whose Authority it was first set on foot and given forth till you can shew you have Authority from Jesus Christ to sprinkle or pour a little VVater upon the Face of a poor Infant or an adult
were drowned or drenched or overwhelmed in Misery no part free every Suffering is not the Baptism of Suffering but great and deep Afflictions suffering unto Blood and Death in opposition to a lesser degree or measure of them being dipp'd and plunged into Afflictions Mr. Wilson on the Baptism of Affliction renders it to plunge into Afflictions or Dangers as it were saith he into deep Waters so that it appears also from this Metaphorical Notion of Baptism to baptize is to dip or overwhelm or cover the Body in Water See what our last and best Annotators positively affirm on Matth. 20. 22. To be baptized is to be dipped in Water say they Metaphorically to be plunged in Aâ—flictions I am saith Christ to be baptized with Blood overwhelmed with Sufferings and Afflictions are you able so to be c. 2. We read of the Baptism of the Holy Ghost and Fire I indeed baptize you with Water saith John but he shall baptize you with the Holy Spirit and with Fire Now the Question is What we are to understand to be meant by the Baptism of the Holy Ghost whether the sanctifying Gifts and Graces of the Spirit are intended hereby which all the Godly receive or those extraordinary Gifts or miraculous Effusions of the Holy Ghost only which many received in the Primitive Times I know some are ready to make use of the Baptism of the Spirit to justify their Rite of Sprinkling or Pouring because God is said to pour the Spirit upon his People and to sprinkle them with clean Water which we do grant does intend the Graces of the Holy Spirit But certainly if they did consider the ground and reason why Persons were said to be baptized with the Spirit they would soon perceive this Argument would utterly fail them likewise or stand them in no stead For we do affirm that every Believer who hath the Holy Spirit cannot be said to be baptized with the Spirit like as every one that is under Afflictions and Sufferings cannot be said to be baptized with Sufferings as we have shewed But in the first place it is necessary to understand the difference between the Baptism commanded and the Baptism promised the Baptism commanded is that of Water the Baptism promised was that of the Spirit Our Saviour after his Resurrection gave forth his Commission to his Disciples to teach and baptize and then being assembled together with them commanded them that they should not depart from Jerusalem but wait foâ— the Promise of the Father which said he ye haâ—â— heard of me Acts 1. 4. What was that why 't is exprest in the fifth Verse Ye shall be baptiz'd with the Holy Ghost not many days hence and this was made good to them on the day of Pentecost Acts 2. 1 2 3. which was no other than the Spirit in an extraordinary manner or the miraculous Gifts thereof these the Apostles and believing Jews received first and in the tenth Chapter of the Acts the same extraordinary Gifts or Baptism of the Spirit the believing Gentiles received I mean Cornelius and those with him for they spoke with Tongues and magnified God and Peter saith Chap. 11. And as I spake unto them the Holy Ghost fell on them as on us at the first then saith he I remembred the word c. Ye shall be baptized with the Holy Ghost ver 15 16. Now no other Gifts of the Spirit than these great and extraordinary and miraculous Effusions of the Spirit we do conclude is or can be intended or meant by the Baptism of the Holy Ghost And that you may see we are not alone in this Opinion see what Dr. Du Veil saith on Acts 1. 4 5. shall be baptized the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colours in which sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Hence Oecumenius on Acts 2. saith a Wind fill'd the whole House that it seem'd like a Fish-pond because it was promised to the Apostles that they should be baptized with the Holy Ghost To the same effect saith another as is noted in our Book of Metaphors Baptism is put for the miraculous Effusion of the Holy Spirit upon the Apostles and other Believers in the Primitive Church because of the Analogical Immersion or Dipping for so Baptizo signifies for the House where the Holy Spirit came upon the Apostles was so filled that they were as it were drowned in it or the reason of the Metaphor saith he may be from the great plenty and abundance of those Gifts in which they were wholly immerg'd as the Baptized are dipp'd under Water And it appears by what Mr. Delâ—un hath written and translated out of Tropical Writers that Glassius and others assert the same things And so likewise Mr. Gosnold a worthy and learned Man understood it speaking of those Scriptures We have here cited saith he these places diligently compared together evidently shew that the Baptism of the Spirit is a distinct Baptism from that of Water and hath no Reference at all to the inward sanctifying Graces of the Spirit but notes out the most extraordinary Gifts of the Spirit that ever were given to the Sons of Men therefore called the Baptism of the Spirit Object But yet this Baptism however was by a pouring forth of the Spirit and why may not Baptism be administred so Answ 'T is evident 't was not by a sprinkling or dropping of the Spirit and therefore no ways for your turn and though it was by a pouring out or a pouring forth of the Spirit yet in such sort that the House in which they were is said to be filled and so they immerg'd or baptized with it But however all confess this was but a Metaphorical Baptism and therefore your Argument from hence at best is but far fetched and signifies nothing for 't is a strange way to go to the Metaphorical Notion of a word to prove a Practice that is contrary to the literal and proper Signification thereof Moreover if this be granted which we have hinted here it may serve to detect the Error of some Men who own no other Baptism than that of the Spirit and think that the ordinary Gifts and Graces of the Spirit is the Baptism of the Spirit which there is no ground as I can see to believe nor was there any other Baptism to continue to the end of the World but that of Water without doubt sith the Baptism of the Holy Spirit was given only to the Apostles and Saints in the Primitive Time for the Confirmation of the Gospâ—l as these Scriptures shew Mark 16. 16 17 18 20. Heb. 2. 3 4. Therefore let such take care who say they have the true Baptism
know not nor consider this Order which God used in Covenanting with them in Baptism deal preposterously over-slipping the Commandment of Repenting and Believing It appears to me as if God will sometimes make Men speak the Truth whether they will or no and confirm his own blessed Order though they contradict their own Practice thereby Paraeus the same Person saith upon Mat. 3. 5. shews that the Order was that Confession as a Testimony of True Repentance go first and then Baptism for Remission of Sins afterwards What Commission our Brethren have got who sprinkle Children I know not let them fetch a thousand Consequences and unwarrantable Suppositions for their Practice it signifies nothing if Christ has given them no Authority or Rule to do what they do in his Name Natural Conâ—sequences from Scripture we allow but such which flow not naturally from any Scripture we deny Can any think Christ would leave one of the great Sacraments of the New Testament not to be proved without Consequences For I am sure there is no Baptism to be administred before the Profession of Faith in the Commission nor no where else in Christ's New Testament and that Faith is required in the second place as pre-requisite unto Baptism is very plain from Mark 16. 16. They must be Believers none are fit Subjects of Baptism but they that believe and are capable to believe He that believeth and is baptized shall be saved c. not he that is baptized and then believes Take heed you do not invert Christ's Order and if there is no Baptism to be found in the New Testament to be practised before Faith much less Sprinkling or Rantism is there required CHAP. VII Proving Believers to be the only true Subjects of Baptism from the Apostles Doctrine and the Practice of the Primitive Churches WE read that the Apostles according to the Commission Christ gave them preach'd the Gospel of the Kingdom having received the Spirit from on high and began at Jerusalem as he had commanded them and so endeavoured to make Men and Women Disciples i. e. bringing them to the sense and sight of their Sins and knowledg of their lost and miserable condition by Natâ—â—e as being unconverted and without Christ and in Acts 2. where Peter preached the first Sermon that was preached after the Ascension of the Lord Jesus And when they heard this the Text saith they were pricked in their Hearts and saiâ— unto Peter and the rest of the Apostles Men and Brethren what shall we do then said Peter REPENT AND BE BAPTIZED every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost c. And then they that gladly received the Word were baptized and the same day there was added to them about three thousand Souls Pray observe the Footsteps of this Flock I mean the manner of the Constitution of this Church it being the first Church that was planted in the Gospel-days it was the Church at Jerusalem and indeed the Mother-Church for evident it is all other Gospel-Churches sprang at first from this and hence some conceive the Apostle calls this Church Jerusalem above being the Mother of us all said to be above not only because she was in her Constitution from Heaven or by Divine and Evangelical Institution but also might be said to be above in respect of Dignity or Priviledg being first constituted and having the first Fruits of the extraordinary Gifts of the Spirit poured out upon them and besides having all the great Apostles at first as Members with her and hence 't is that all other Churches were to follow the Church of God that was in Judea and were commended in so doing and certainly 't is the Duty of all Churches so to walk unto the end of the World. But to proceed Acts 8. we find Philip being by the Providence of God cast into Samaria he preaches Jesus Christ to them and when they believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ they were baptized both Men and Women not till they were Disciples and did believe were any baptized Men and Women not Children not them and their little Babes if Philip had so done he had acted contrary to his Master's Commission In the same Chapter we find he preached Christ to the Eunuch also And they came to a certain Water and the Eunuch said See here is Water what doth hinder me to be baptized ver 37. And Philip said If thou believest with all thine Heart thou mayst And the Eunuch answered and said I believe that Jesus Christ is the Son of God And they both went down into the Water both Philip and the Eunuch and he baptized him There must be Faith or no Baptism thou mayst or thou oughtest 't is lawful or according to Christ's Law i. e. his Commission A Verbal Profession is not sufficient say our late Annotators on this place Philip in God's Name requires a Faith as with all the Heart and not such as Simon Magus had who is said to believe and be baptized vers 13. this was say they the only thing necessary either then or now if rightly understood How was it known saith Mr. Baxter but by their Profession that the Samaritans believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ before they were baptized both Men and Wome and saith â—he Philip caused the Eunuch to profess before he would baptize him that he believed that Jesus Christ was the Son of God. Moreover in the tenth of the Acts we find Cornelius and those with him were first made Disciples by Peter's preaching and the Spirit 's powerful Operation and then were baptized Who can forbid Water saith he that thest should not be baptized who have received the Holy Ghost as well as me And he commanded them to be baptized in the Name of the Lord Jesus that is by the Authority of Christ according to the Commission So in Acts 16. when the poor trembling Jaylor was made a Disciple i. e. did believe with his whole House on the Lord Jesus Christ he was with his whole House baptized so Lydia believed and was baptized Acts 16. 14. the like in Acts 18. Crispus believing on the Lord and many of the Corinthians hearing believed and were baptized The Chief Ruler believed with all his House and were baptized he believed his House believed the Jaylor believed all runs in their believing all must by believing be made Disciples or not be baptized Luther saith that in Times past the Sacrament of Baptism was administred to none except it were to those that acknowledged and confessed their Faith and knew how to rehearse the same and why are they now See Mr. Baxter in his sixteenth Argument against Mr. Blake if there can be no Example given in Scripture of any one that was baptized
GOLD REFIN'D OR Baptism in its Primitive Purity Proving Baptism in Water an Holy Institution of Jesus Christ and to continue in the Church to the End of the World. WHEREIN It is clearly evinced That Baptizo or Baptism is not Aspersion or Sprinkling or pouring a little Water upon the Face or any other part of the Body But that it is Immersion or dipping the whole Body c. Also that Believers are only the true Subjects and not Infants of that holy Sacrament Likewise Mr. Smythies Arguments for Infant-Baptism in his late Book entitled The Non-Communicant and all other Objections fully answered By BENJ. KEACH Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Key to open Scripture-Metaphors Isa. 1. 22. Thy Silver is become Dross London Printed for the Author and are to be sold by Nathaniel Crouch at the sign of the Bell in the Poultry 1689. THE EPISTLE To all that love our Lord Jesus Christ in Sincerity IT may possibly be a little wondred at that I should write at this time any thing upon this Subject which may seem to revive the Controversie of which little has been written of late Years it may therefore seem necessary I should speak something by way of Apology for my self First of all I must tell you that this Treatise was wrote the last Summer altho it had no Birth till now and many know what Provocations I had about that time to write in behalf of our Practice in respect of Baptism having heard how a worthy Minister whom I respect and honour who liveth not far off from me had publickly preach'd up the baptizing of little Babes bearing very hard upon those of our Perswasion and could I have had a friendly Conference with him 't is like this had not seen the Sun. Besides we were challeng'd to dispute the Point with some Ministers of the Church of England much about the same time not far from London But tho they had rendred us as odious as they well could and as if we had nothing to say for our Practice viz. for baptizing Men and Women yet when all came to all none of them would appear to defend what they had spoken which caused some to conclude it did behove me or some other to write something about it Moreover a godly Friend of some Eminency in London sent for me to his House who tho a Baptist yet walks with our Brethren called Independents and desired me that I would be pleased to write a Sheet or two upon Baptism chiefly to shew what it was sith he perceived many good People were mistaken therein and did as he conceived take that to be Baptism or Baptizing which was not the thing he having examined what the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizo did signify and found by Lexicons and by conferring with Scholars it did not signify Aspersion Sprinkling nor pouring nor any other Washing than Immersion or total dipping of the Body in Water and therefore did conclude it necessary this thing should be further opened and would have me to conser with one able Person who well understood the Greek Tongue about it which I was willing to do Nay and besides all this when we wrote our Key to open Scripture-Metaphors we promised the Reader we would write something concerning this very matter as you may see if you read Pag. 38. Part 2. which though it be above six Years ago we never performed till now All these things considered together with that great Impulse of Spirit I found to do it I thought I had a sufficient Call to undertake the Work altho I know it has been more effectually managed by far abler Pens some Years since yet I conclude with others a short Tract of a small Price might come into more Hands than bigger Volumes would do Moreover I must confess I have not a little wondred to see so many Eminent Fathers and famous Divines both Ancient and Modern speaking so clearly as to the literal proper and genuine Signification of the word Baptizo and yet finding so many wise and learned Men of late so strangely contradicting themselves by their own Practice I am sure if Prejudice and Partiality were laid aside and Men would deal faithfully with their own Consciences they must confess our Practice of Immersion or dipping Believers in Water in the Name of the Father c. must of necessity be congruous both with the literal and spiritual Signification of the word Baptism and Practice of the Apostles and Primitive Church and so it will be found one day and that they have no just cause given them to reproach or charge us as they do who laying the Foundation of their own House false or not according to the Patern and not contented so to do neither but vilifie and reproach them who build exactly according to the Direction of the Master-Builder We marvel how they can satisfy themselves to keep up that Practice of theirs of Rantism since there is nothing to be said in the Defence of it from God's Word and if once it was laid aside with the wrong Subject as an unwarrantable Rite and they would cleave to the Primitive Institution and Practice what a glorious Reformation in point of Church-Constitution and Discipline would there be and what a sweet Harmony and Vnion would follow amongst us for there has been no one thing that hath caused like Contention in the Church for many Years as this of Infants-sprinkling hath If our Brethren would but lay this seriously to Heart I can't but think it would put them to a stand or pause about it It had need lie clear in the Word of God since so great a stress as the Foundation of their Church in such an eminent manner in respect of its Constitution is laid upon it and it being that main thing that obstructs and hinders that blessed Vnion and Fellowship amongst so many good Christians as it doth who hardly in any other things differ at all in any Article of Faith or Practice And whereas our Brethren seem to fly for Refuge to that indirect and remote Signification of the word Baptizo of washing yet how apparent is it that it means no other Waâ—â—â— but such as is by dipping swilling or total wetâ—â—â—â— that thing Part Member or Person all over â—it Water that is said to be baptized for tho all dipping or baptizing may be called a washing yet all washing is not dipping c. In a proper sense the word Baptize Wilson in his Dictionary saith is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tingo to dip or plunge into the Water and signifieth primarily such a kind of washing as is used in Bucks where Linnen is plunged and dipt c. But how evident it is that sprinkling or pouring is no such washing viz. baptizing Ainsworth upon Lev. 15. 5. says to baptize or wash his Flesh as is expressed ver 13 16. meaneth his whole Body likewise saith a great Author the Hebrews affirm in every place
limited to the Apostolical Office or that it must be done by Men extraordinarily qualified and called forth and none else Moreover whereas 't is said by some that he who takes upon him to baptize ought to have Power to work Miracles as the Apostles did this seems very strange seeing the Text saith expresly that John the Baptist the first and most eminent Baptizer did no Miracle yet the People made no Objection against him or his Power to baptize notwithstanding Quest But had not John an express Commission to baptize Answ That his Baptism was from Heaven or that he did receive Command to baptize 't is evident yet we read not when or how he received such Commission but let his Commission be what it would and never so full it could not be fuller or more plain than the Commission we have lest us Jesus Christ Mat. 28. 19 20. Go teach all Nations baptizing them and lo I am with you always to the end of the Word Now as this Commission authorizes the Disciples of Jesus Christ to preach to the end of the World so it equally impowers them to baptize and the same Argument that is brought against baptizing viz. not having an extraordinary Mission holds as strong against Preaching and the practice of all Ordinances whatsoever as well as that therefore how dangerous a thing is it for any to plead for the non-continuance of Baptism in the Church or to say it ceased when the extraordinary Gifts ceased sith there is no other Commission that injoyns Christ's Disciples to preach c. but that which as well injoyns them to baptize those who are discipled by the Word Object But since the practice of Baptism in Water was lost in the Apostacy how could it be restored again without a new Mission Answ That makes against the Restoration of other Gospel-Ordinances which were lost as well as Baptism in respect of the Purity of them as practised in the Primitive Times But as the Children of Israel had lost for many Years the Ordinance of the Feast of Tabernacles yet by reading in the Book of the Law there was such a thing required they immediately revived it and did as they found it written without any new Mission or extraordinary Prophet to authorize them so to do even so ought we to act God's Word being a Warrant sufficient to justify us in so doing CHAP. II. Shewing what Baptism is from the literal and true genuine and proper Signification of the word Baptism IN shewing the signification of the word Baptism we will with all Impartiality give the Judgment of the Learned 't is a Greek word therefore let us see what the Learned in that Tongue generally have and do affirm to be the express signification thereof And such hath been our care and pains together with a Friend of mine some time since deceased who was several months in my House as to examine the Writings of divers eminent Men upon this Account amongst which are Scapula and Stephanus Pasor Minshew and Leighs Critica Sacra Grotius Vossius Casaubon Selden Mr. Daniel Rogers Mede Chamiers Dr. Taylor Dr. Hammond Dr. Cave Hefychius Budaeus Beza Erasmus Buchanan Luther Illyricus Zanchy Glassius c. who with many other Learned Men nay all indeed who are impartial agree with one Voice that the primary proper and literal signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso is mergo immergo submergo obrâ—o item tingo quod fit immergendo that is in English to immerge plunge under overwhelm as also to dip which is done by plunging True in a less proper or remote sense because thing that are washed are commonly dipped or covered all over in Water it is put for washing Luke 11. 38. Heb. 9. 10. Mark 7. 4. And we dare modestly assert that no Greek Author of any credit whether Heathenish or Christian has ever put Baptizing for Sprinkling or used those words promiscuously the Greeks have a peculiar word to express Sprinkling viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo which as a Learned Author observes is ever used in Scripture by the Holy Spirit when he speaks of such a thing as 〈…〉 yea 't is used three times in one Chapter viz. Heb. 9. 13 19 21. and is always translated Sprinkling Neither is there saith he any one place of Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to baptize or used to signify baptizing Neither is there one Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizo is rendred Sprinkling or used to signify such a thing as Sprinkling This being so and certainly so it is How strangely hath the World and many Godly Christians been deceived thinking they have been Baptized when in truth they never were to this day but only Rantized We have had many long and tedious Disputes and perplex'd Controversies about the true Form or Manner of Baptizing whereas the thing in difference is properly not the Manner or Form of Baptizing but what Baptism is for as one observes A Man may ride many ways viz. East West c. backward forward apace or slowly c. yet all this is riding still whilst the Man moves to and fro on Horse-back because the very formality of that Action of riding consists is being carried by a Beast but while he moves upon his own Legs up and down you cannot at that time denominate him riding In like manner a Man may be Baptized Anglicè Dipped or put under the Water many ways viz. forward backward sideway towards the right Hand or Left with a quick or slow Motion and yet all the while be Baptized if he is put under the Water for in such respect the Form or manner of Baptizing i.e. Dipping doth consist the manner of Baptizing is one thing and the manner of Rantizing is another Sprinkling is Sprinkling let it be done how you please but it never was nor never will be Baptizing And that Baptism is any thing else than Dipping or Washing which is by plunging or dipping we do utterly deny for as the cutting off a little bit of the Foreskin of the Flesh and not the twentieth part round is not Circumcision so sprinkling a little Water on the Face is not Baptism As it would be ridiculous and very absurd to call that Circumcision so it is as false and ridiculous to call Sprinkling Baptizing If Accidentals or meer Accessaries be wanting unto Baptism saith one there may be right Baptism notwithstanding but abstract the absolutely Necessaries 't is not only none of the Baptism of Christ but truly not any Baptism at all Object But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies not to Sprinkle yet not only to Dip and overwhelm in Water but also to Wash and so 't is rendred in the Lexicons as must be acknowledged by you Answ If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to wash yet it is a real total washing only such a washing as is by Dipping Plunging or swilling
to us such a blessed establishment in the Truth of the Doctrine of Christ's Death Burial and Resurrection as well as in many other Respects the Profit and Use appears to us no Ordinance being more significant or ordained upon more weighty and glorious Purposes and Designs for certainly if we consider the grand Errors and Heresies of the present Age so boldly maintain'd amongst us by those deceived People who cry up the Light within to be the True Christ or that the Light or Power in that Person called Jesus of Nazareth distinct and apart from the Body that was Crucified c. is all the Christ they own it will clearly convince us how gracious Christ was to appoint this Ordinance besides the Word to confirm us in the Belief that the True Saviour was a Man and that he did die and was buried and rose again which we see in a Figure represented before our Eyes in the administration of this Ordinance And that this is signified in Baptism we shall now prove First From the Scripture Secondly By the Consent and Agreement of a Cloud of Witnesses 1. The first Scripture is Rom. 6. Therefore we are buried with Christ in Baptism He seems say our late Annotators to allude to the manner of Baptizing in those warm Eastern Countries which was to dip or plung the Party baptized and as it were to bury him for a while under Water Cajetan upon this place saith we are buried with him by Baptism into Death By our Burying he declares our Death by the Ceremony of Baptism because he that is baptized is put under Water and by this carries a Similitude of him that was buried who was put under the Earth now because none are buried but dead Men from this very thing that we are buried in Baptism we are assimulated to Christ buried or when he was buried The Assemblies Annotations on this place of Scripture say likewise thus i. e. in this Phrase the Apostle seemed to allude to the ancient manner of Baptizing which was to dip the Party baptized and as it were to bury them under Water for a while and then raise them up again out of it to represent the Burial of the Old Man and our Resurrection to newness of Life the same saith Diodat Tilenus a great Protestant Writer speaks fully in this case Baptism saith he is the first Sacrament of the New Testament instituted by Christ in which there is an exact Analogy between the Sign and the Thing signified the outward Rite in Baptism is threefold 1. Immersion into the Water 2. Abiding under the Water 3. A Resurrection out of the Water The Form of Baptism viz. internal and essential is no other than the Analogical Proportion which the Signs keep with the Things signified thereby for the Properties of the Water in washing away the Defilements of the Body do in a most suitable Similitude set forth the Efficacy of Christ's Blood in blotting out of Sins so dipping into the Water doth in a most lively Similitude set forth the Mortification of the old Man and rising out of the Water the Vivification of the new Man The same plunging into the Water saith he holds forth to us that horrible Gulf of Divine Justice in which Christ for our sakes was for a while in a manner swallowed up abiding under the Water how little time soever denotes his Descent into Hell even the very deepest of Lifelesness which lying in the sealed or guarded Sepulchre he was accounted as one dead rising out of the Water holds forth to us a lively Similitude of that Conquest which this dead Man got over Death in like manner saith he 't is therefore meet that we being baptized into his Death and buried with him should rise also with him and so go on in a new Life St. Ambrose saith Water is that wherein the Body is plung'd to wash all Sin away there all Sin is buried we suppose he means 't is a Sign of this to shew that all Sin is buried Many other of the Ancient Fathers speak to the same purpose as is observed by the famous Sir Norton Knatchbul in his Learned Notes printed at Oxford 1677. cited by Dr. Du Viel the sense and meaning of Peter saith he that Baptism which now saves us by Water that is by the assistance of Water and is Antitypical to the Ark of Noah does not signifie the laying down the Filth of the Flesh in the Water but the Covenant of a good Conscience towards God while we are plung'd in the Water which is the true use of Water in Baptism thereby to testify our Belief in the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words by Water and by the Resurrection Nor is the Elegancy of it displeasing As if he should say the Ark of Noah not the Flood was a Type of Baptism and Baptism was an Antitype of the Ark not as Baptism is a washing away the Filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience towards God by the Resurrection of Chrst in the Belief of which Resurrection we are saved as they were saved by the Ark of Noah For the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper end of Baptism ought not to be understood as if it were a sign of the washing away of Sin altho it be thus oftentimes taken metonymically in the New Testament and by the Fathers but a particular signal of the Resurrection by Faith in the Resurrection of Christ of which Baptism is a lively and emphatical Figure as also was the Ark out of which Noah returned as from the Sepulcher to a new Life and therefore not unaptly called by Philo the Captain of the new Creature And the Whales Belly out of which Jonas after a burial of three days was set at liberty And the Cloud and the Red-Sea in which the People of Israel are said to have been baptized that is not washed but buried for they were all Types of the same thing as Baptism viz. not the washing away of Sin but of the Death and Resurrection of Christ and our own to which the Apostles the Fathers the Scholasticks and all Interpreters agree The thing is so apparent as not to need any Testimonies But because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of these innumerable Testimonies that I may not seem to speak without Book and first let us begin with St. Paul Know ye not that so many of you that have been baptized into Christ were baptized into his Death therefore we are buried with him in Baptism into Death c. Else what shall they do that are baptized for the Dead if the Dead rise not at all As if he had said if there be no
Resurrection Why are we baptized In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers that believing in his Death we may be made Partakers of his Resurrection by Baptism Baptism was given in Memory of the Death of our Lord we perform the Symbols of his Death and Resurrection in Baptism We know but one saving Baptism in regard there is but one Death for the World and one Resurrection from the Dead of which Baptism is an Image Here Paul exclaiming they pass'd through the Sea and were all baptized in the Cloud and in the Sea he calls Baptism the Passage of the Sea for it was a flight of Death caused by the Water To be baptized and so plunged and to return up and rise out of the Water is a Symbol of the descent into the Grave and return from thence Baptism is a Pledg and Representation of the Resurrection Baptism is an Earnest of the Resurrection Immersion is a Representation of Death and Burial Innumerable are the Testimonies which might be added But these I think sufficient to prove that Baptism is an Image of the Death and Resurrection of Christ from hence we acknowledg the Mystery of our Religion his Deity and Humanity and of all the Faithful who are baptized in his Faith from Death to Sin to newness of Life which if they lead in this World they have a most assured hope that being dead they shall hereafter rise to Glory with Christ Which things if so what Affinity is to be seen between a Burial and a Washing that Christian Baptism should be thought to draw its Original from Jewish Lotions for if it were true that the end of our Baptism were to signify a Washing or Ablution or if it were true that the Jews of old did admit their Children or Proselytes into their Church by the administration of any diving as it is asserted by many Learned Persons of late Days yet to prove that our Baptism is indeed an Image of Death and Resurrection not of washing enough hath been said Thus far Sir Norton Knatchbul And indeed what this great Man hath asserted and clearly demonstrated doth fully detect our Brethren who argue for their Childish Rantism affirming Though Dipping was the Baptism that was practised in the Primitive Time yet it doth not from thence follow that Dipping is essential to Baptism they are the words of our late Annotators on Mat. 3. 6. The Reason they give is Because the washing of the Soul with the Blood of Christ the thing say they signified by Baptism being expressed by Sprinkling or pouring Water as well as by Dipping or being buried in Water In Answer we say with St. Bernard viz. Immersion is a Representation of Death and Burial But saith the famous Dr. Du-Veil To substitute in the room of Immersion either Sprinkling or any other way of applying Water to the Body to signify the same thing is not in the Power of the Dispensers of God's Mysteries or of the Church for that saith he as Thomas Aquinas excellently well observes It belongs to the Signifier to determine what Sign is to be used for the signification but God it is who by things sensible signifies Spiritual things in the Sacrament To which let me add Shall frail and silly Man seek out or contrive new Rites or Signs having other significations than ever the great Lawgiver appointed or intended and call them by his Name viz. Ordinances or Sacraments of Christ Will God I say ever think you suffer any Man to invent out of his own Brains new Signs or Symbols of Divine Gospel-Mysteries and father them upon him What Ordinance hath he ordained to signify the sprinkling of the Blood of Christ this cannot cerâ—ainly stand with his Care Wisdom and Faithfulness you may as well no doubt and be as far justified to contrive some other proper and fit Signs or Figures of other Gospel-Mysteries and call them Sacraments of Christ as to change his Holy Institution of Immersion or Dipping designed and ordained by him chiefly as it most clearly appears to represent his Death Burial and Resurrection into Sprinkling or Pouring and make it represent washing in or sprinkling with the Blood of Christ and then say and not blush It may serve as well Object But do you not acknowledg Baptism to signify our being washed in the Blood of Christ Answ In Answer to this we do say in a more remote sense Baptism doth hold forth our being washed or bathed in Christ's Blood which we doubt not but is signified in that of Titus 3. 5. by the washing of Regeneration and in Heb. 10. 22. Yet certainly Sir Norton Knatchbul is in the right The proper end of Baptism saith he ought not to be understood as if it were a Sign of the washing away of Sin although it be often-times taken thus Metonymically in the New Testament This therefore we say Washing is not at all the main or principal thing or such as is immediately or primarily but only remotely and secondarily signified thereby But the Death Burial and Resurrection of Christ which is the Rise and Root the Original and Meritorious Cause of all the Good we partake of is the principal Thing signified hereby But what advantage is it to you that are only for Rantism for us to own Washing is signified by Baptism sith Sprinkling can as you use it in no proper manner represent Washing But suppose it did answer in that yet it cannot be Baptism because it cannot nor does it in any respect represent the Death Burial and Resurrection of Christ nor our death to Sin and rising again in a Figure to walk in newness of Life which Baptism we have shewed was appointed to do and therefore can be no other but Immersion Dipping and Plunging or covering the Body in Water which doth resemble and most lively hold forth the Things signified thereby to our sight Yea these Matters viz. Christ's Death Burial and Resurrection are the cardinal or great Things to be considered for as in the Lord's Supper remotely many Things may be signified to us yet all the Things cannot plainly be represented to our Eyes but such Things that are the more immediate Significations of it are the proper Cause of all the rest viz. Christ Crucified and our feeding on him by Faith or the breaking of his Body and the pouring forth of his Blood are most lively set forth and represented to our visible sight So in Baptism likewise the main and more immediate Significations which are the Death Burial and Resurrection of our Blessed Saviour with our death unto Sin and vivification to a new Life is clearly resembled though the Fruit of his Death and Remission of Sin and Purging c. are consequently gathered from it also Calvin saith Baptismum esse sepulturam in quum nulli msi jam mortui mortuo tradendi sunt i.
e. That Baptism is a form or way of Burial and none but such as are already dead to Sin or have repented from dead Works are to be buried Also Learned Zanchy I find writes thus on Col. 2. 12. Of Regeneration saith he there are two parts Mortification and Vivification that is called a Burial with Christ this a Resurrection with Christ the Sacrament of both these saith he is Baptism in which we are overwhelmed or buried and after that do come forth and rise again It may not be said truly but sacramentally of all that are Baptized that they are buried with Christ and raised with him but only of such as have true Faith. Now we may appeal to all the World whether Zanchy doth not clearly and evidently testify the same thing which we assert viz. that Baptism is and can be no other than Immersion or Dipping sith Sprinkling all must confess doth not represent in a lively Figure the Burial and Resurrection of Christ nor our dying or being dead to Sin and Vivification to Newness of Life saith he Sacramentally i. e. Analogically and in respect of the near Resemblance yet truly to be buried with and raised with Christ This we say cannot be said of them that are sprinkled only for if in respect of Mortification and Vivification they may be denominated buried and raised with Christ yet that outward Rite and Ceremony cannot of it self denominate them so much as Sacramentally buried and raised with Christ for there is not so much as any likeness of such Things in it But in true Baptism viz total dipping the Body in Water and raising it again it is in a lively Figure held forth to our sight Moreover Chrysostom saith that the old Man is buried and drowned in the Immersion under Water and when the Baptized Person is afterwards raised up from the Water it represents the Resurrection of the new Man to newness of Life and therefore concludes saith my Author that the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical Signification of the Sacrament it is not to be complied with It has been too long God grant Men Light to see their Error and do so no more Also Dr. Cave saith that the Party baptized was wholly immerged or put under the Water which was the almost constant and universal Custom of those Times whereby they did most notably and significantly express the great Ends and Effects of Baptism for as in immerging there are in a manner three several Acts the putting the Person into the Water his abiding under the Water and his rising up again thereby representing Christ's Death Burial and Resurrection and in our Conformity thereunto our dying to Sin the destruction of its Power and our Resurrection to a new course of Life By the Person 's being put into the Water was lively represented the putting off the Body of the Sins of the Flesh c. by his being under it which is a kind of Burial into Water his entring into a state of Death or Mortification like as Christ remained for some time under the State or Power of Death therefore it is said as many as are baptized into Christ are baptized into his Death c. And then by his Emersion or rising up out of the Water is signified his entring upon the new course of Life that like as Christ was raised by the Glory of the Father so we should walâ— in newness of Life We are said saith Paraeus to die and to be buried with Christ in Baptism and further shews that the external Act of being buried in Water in Baptism is a lively Emblem of the Internal Work of Regeneration This saith Augustin speaking of these things is by a Sacramental Metonimy and the meaning of it is not that one thing is changed really into another but because the Sign doth so lively resemble the thing signified Thus all Men may see how the Learned agree with us that these Scriptures do hold forth Baptism to be a lively Resemblance of Christ's Death Burial and Resurrection and not of the spiritual things signified only viz. our Mortification of Sin and rising to Holiness in a way of likeness to Christ's Death and Resurrection but also the outward Rite or Form of Administration of the Sign it self to be done in a way of likeness or lively Resemblance to them both so that either our Brethren and other Pedo-Baptists must deny the Apostle speaks here at all of the Ordinance of Baptism or else confess they have no Baptism I mean none of Christ's Sacrament of Baptism their 's not answering nor representing any such things that Baptism was appointed to do and still does among those Christians and Churches who have it according to the Primitive Institution restored to them and practised by them We are saith Mr. Leigh buried with him in Baptism unto Death Baptism saith he is an Instrument not only of thy Death with Christ which is the killing of Sin but also of thy Burial with him c. He alludes to the manner in which Baptism was then administred which was to plunge them in Water the plunging of them into Water which were baptized was a Sign of their Death and Burial with Christ Dr. Jer. Taylor late Bishop of Down in his Plea for the Baptists saith This indeed is truly to be baptized when it is both in the Symbol and in the Mystery whatsoever is less than this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty Shadow an Instrument without an Agent to manage or force to actuate it CHAP. V. Proving Baptism to be Immerging or Dipping from those Typical and Metaphorical Baptisms spoken of in Scripture THat we might remove every stumbling-block out of the way if possible we shall shew you what those Metaphorical Baptisms spoken of in the Scripture do hold forth 1. We read of the Baptism of Afflictions or Sufferings Mat. 20. 22 23. Mark 10. 38. Luk. 12. 50. I have a Baptism to be baptized with and how am I straitned till it be accomplished From the literal Signification of the word Baptizo viz. drown immerge plunge under overwhelm great Afflictions come to be called Baptism and signifies as Voâ—lius shews not every light Affliction but that which is vehement and overwhelming as there are Waves of Persecution and Tribulation mention'd in Scripture so such as are drown'd and overwhelm'd by them may seem in a mystical way to be baptized the reason of the Metaphor is taken from many deep Waters to which Calamities are compared He drew me out of great Waters saith David Psal. 32. 6. I am come into deep Waters where the Floods overflow me Psal. 69. 1 2. and hence great Afflictions are called Waves or compared to the Waves of the Sea that overflow Tâ—y Waves and thy Billows are gone over me Psal. 42. 7. Christ spake of his Suffering who was as it
and are baptized with the Spirit left they are found Liars and to be indeed without any Baptism at all for though the Saints before that great Effusion of the Spirit nay before Christ was manifested in the Flesh had the Holy Spirit and some of them in a glorious manner yet as some learned Men observe they were not said to be baptized with it so likewise Believers in these days have the Spirit of Christ in the ordinary Gifts and Graces thereof yea and the Promise of Christ is that the Blessed Spirit the Comforter shall abide with us for ever yet are not we nor any now baptized with it nor have any as I humbly conceive since those miraculous and extraordinary Gifts ceased in the Church Thirdly There is another Typical or Metaphorical Baptism spoken of viz. the Children of Israel or the Fathers are said to be baptized to Moses in the Cloud and in the Sea 1 Cor. 10. Some have of late intimated That the Rain that fell from the Cloud sprinkled them as they past through the Sea and from hence would have Baptism to be Sprinkling Truly if that was a Baptism viz. it raining upon them the People may save their Mony and never go to Priest â—or Minister more to Christen their Children for 't is but to carry them abroad when it rains and they will be so baptized and it will be as true a Baptism no doubt for the using the Name of the Father c. doth not make Baptism though true Baptism cann't be warrantably administred without mentioning the Names of the Sacred Trinity But we must conclude there was something else than that which these Men suppose in that Case which caused the Apostle to say Our Fathers were baptized unto Moses in the Cloud and in the Sea. It was doubtless a Type and plain Figure of Gospel-dipping or burying in Water for they were overwhelmed 't is evident as it were in the Cloud and in the Sea. And we must give our late Annotators their due at this turn also for they speak much the sense of the Spirit of God in that place pray take their own words after they have given the sense of divers Learned Men upon the Text this they fix upon us to be most probably the meaning of the Scripture Others say they most probably think that the Apostle maketh use of this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though the Waters at that time were gathered on heaps on either side of them yet they seemed buried in the Waters as Persons in that Age were when they were baptized A very plain Figure doubtless they having the Water on each side of them and to which they might have added the Watery Cloud over them whether it broke down upon them or no they were as it were buried in the Cloud and in the Sea so that this Notion of Typical Baptism makes nothing for Sprinkling And thus we hope we have fully evinced and clearly proved to all unbyass'd Men what Baptism is you have heard First It is immerging or dipping into the Water from the proper literal and genuine signification of the word Baptizo Secondly From the manner of Baptizing in the Primitive Times Thirdly From the Spiritual Signification of the Holy Ordinances of Baptism together with the great Design and End of Christ in the Institution of it Fourthly and lastly From the Typical and Metaphorical Baptisms we read of in the Scriptures We shall now proceed to speak of the Persons who are the true Subjects of Baptism in the next place CHAP. VI. Proving Believers or Adult Persons only to be the Subjects of Baptism from Christ's great Commission Mat. 28. WE having clearly evinced and proved what Baptism is and that Rantism is not the Ordinance 't is clearly another Act nor is Baptism any other thing than Immerging Dipping or Plunging the Body all over in Water And this being so we may from the whole infer that all those who have been only sprinkled whether as Children or Adult are all Unbaptized Persons and will certainly be so found in the Day of the Lord let their Teachers affirm or say what they will for their calling it Baptism does not make it to be so for suppose the Jews or the Off-spring of Abraham to whom God commanded Circumcision instead of doing that Act should have devised some other Thing in the room of it as the pairing off the Nails of their Children at eight days old and have given that Act the name of Circumcision would that have made it Circumcision And truly they might have as good a Plea no doubt for such an Invention considering how dangerous and grievous a thing Circumcision was to little Children as the first Inventers of Sprinkling a little Water on the Face of a Babe could pretend unto in changing Baptism into Rantism Now in the next place it behoveth us to enquire who or what kind of Persons they are that our Lord Jesus Christ hath required to be baptized and there is no better way certainly to know this than to go to the great Commission Matth. 28 19 10. All Power saith Christ is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 1. First observe that this Commission was given forth by Christ just as he came out of the Grave or rose from the Dead Certainly what he said at other times should with all care be minded he being the Son of God but much more now at this time If God should have sent a Saint from the Dead to let us know what we should do would we not give all diligent heed to him but much more to Jesus Christ 2. In the second place especially considering the Power and Authority he testifies the Father had given to him as Mediator viz. to be Head and chief Governour of his Church or King and Lawgiver in all Spiritual Things and Matters over the Souls and Consciences of Men all Power to dispose of all things in Heaven and Earth or Power over Men and Angels i. e. Power to make and give forth Laws Statutes and Ordinances how and after what manner God ought by us to be worshipped in Gospel-days a Power that is given to him alone whose Laws and Appointments none have any Power to dispense with nor change or alter the Administration of to the end of the World Go ye therefore teach all Nations baptizing them c. 3. Observe what is Antecedent to Baptism Teach all Nations there must be teaching they must be first Taught or made Disciples for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is well known and confess'd by all doth signify to discipulize or make Disciples and next baptize them And this also we find was his own practice first to make Disciples and then to baptize them
no plain Scriptures for Infant-Baptism yet it may be proved by Consequences you it appears deny direct Consequences from Scripture to be mandatory and so obliging and of Divine Authority Answ We affirm that in all positive or instituted Worship such as Baptism is which wholly depends upon the meer Will and Pleasure of the Law-giver it is absolutely necessary there should be an express Command or plain and clear Examples tho in other respects we allow of natural Deductions and Consequences from Scripture for the confirming and enforcing of Duties and for the Comfort and Instruction of God's People But as there is neither express Command nor Example for Infant-Baptism so it can't be proved by any Consequence or Inference that naturally and 〈◊〉 râ—â—s from any Scripture as we have proved nor does draw any such Consequences to prove it Object 2. But there is nothing in all the New Tâ—stament against Infant-Baptism saith 〈◊〉 Smythies If indeed our Saviour had declared that Infants should not be baptized or if we had read of the Apostles Refusal of them then c. There is no hint from any express word dropt from Christ saith Mr. Sidenham or his Apostles nor any Phrase which doth forbid such an Act. Answ We will answer with Tertullian For this is a certain Rule saith he if it be said 't is lawful because the Scripture doth not forbid it it may equally be retorted it is therefore not lawful because the Scripture doth not command it That which is done in the Worship and Service of God without any express Word dropt from Christ or his Apostles nor any Phrase which doth signify it is his Will and Mind it ought to be done is unlawful and no better than Will-worship Must Christ forbid Infant-Baptism must he declare in plain words they ought not to be baptized or else may they ought they to be baptized Is this good Divinity with Mr. Smythies Certainly this Man can't long keep out of the Romish Communion Hath our Saviour declared indeed that you shall not have Crucifixes Beads Altars and that you shall not use Salt Spittle Oil or Chrism in Baptism that ye shall not go on Pilgrimages nor pray for the Dead Hath Christ I say or his Apostles as you read forbid these things and many more of like nature Or did God forbid Nadab and Abihu to offer strange Fire who were destroyed for doing it Levit. 10. 1 2. Did God forbid Abraham to circumcise his Female Children or forbid him to circumcise his Male Children on the ninth day and might he therefore do these things because God did no where tell him he should not do so The like might be said concerning Bowing at the naming of the Name of Jesus Cross in Baptism Surplice in reading the Service Kneeling at the Sacrament set Forms of Prayer you do these things because not forbidden and why not admit of other Rites and Innovations as well as these Moreover what express word against Infants receiving the Sacraments Besides are Bells forbidden to be baptized hath Christ said indeed ye shall not baptize Bells is it therefore lawful to baptize them You will object May be that Bells are not â—it nor capable Subjects of such an Ordinance But why are they not wherein are they uncapable Can you not sprinkle a little Water upon a Bell and use the words of Institution in as solemn a manner as you do when you sprinkle a Child baptize it as you say But are they uncapable because there is no word of Institution nothing from the Mouth of Christ or his Apostles to justifie such a Practice We say the same in respect of your baptizing Children and if you say Bells are not capable of the use and end of Baptism we have proved the like concerning Infants If God had pleased he could have made them by an Institution capable of some sacred usefulness yea capable of Relative Holiness or Consecration as Aaron's Bells Nay and since we read of Bells of the Horses that should be Holiness to the Lord Zech. 14. 20. Why may not that Text be a Proof that Bells in Churches should be baptized and so made holy likewise There are those you know who plead for that Practice and have baptized them for many Ages and they say there is as much ground from Scripture to do that as there is to 〈◊〉 Children both depending as they will tell you upon the Authority of the Church Sad it is that such a Gap as this should be opened to all or any Inventions or Traditions of Men remember who it was that said Add thou not to his Word That God has in all Ages testified his Abhorrence of Will-worship and that from this very reason because he commanded them not 't is evident they have built the high places of Tophet c. which I commanded them not neither came it into my Heart For this cause God threatned Judgments upon Israel They have set their Threshold by my Thresholds and their Post by my Posts wherefore I have consumed them God discovers his severe Displeasure against them not for neglecting any part of his Worship that he had commanded them but for their Presumption in adding other things thereto calling them his Ordinances which he had not appointed nor commanded them Will-worship Sir is an horrible Sin when he who is to perform the Duty shall dare to appoint the Laws Implying a peremptory purpose of no further observance than may consist with the allowance of his own depraved Judgment and Self-Interest whereas true Obedience must be grounded on the Authority of that Power that commands not the liking or approbation of the Subject Some Men will obey so far as it consists with their Interest and alter add to or diminish from as they see good 1. This savours of horrible Pride Shall Man prescribe unto God ways how he shall be worshipped 2. Moreover this of Will-worship was that very Sin that overthrew the Nation of Israel see Isa 24. 5 〈…〉 the Ordinances c. 3. And it also is said to wound the Heart of God Ezek. 6. 9. namely their superstitious and corrupt Mixtures in his Worship And 4. This renders the Service of Men abominable when they make void the Commands of God by their Traditions and all they do to be in vain for so saith our Saviour In vain they worship me teaching for Doctrine the Commandments of Men. Object 3. But is it to be imagined saith Mr. Smythies that our Saviour who took little Children up in his Arms should allow no Ordinance for them by which they should be admitted into his Church Answ Must he needs baptize them because he took them up in his Arms and because he blessed them must he receive them into his Church We have proved that they are not capable Subjects of Gospel-Church-membership neither did our Saviour baptize any with his own Hands Joh. 4. 1 2. therefore not those Children he took up into his Arms nor is this
did baptize and all Ministers ought to administer the same Ordinance to the end of the World. The nature and order of the Commission cuts this Objection to pieces For if the person be a Disciple a Believer he is to be baptized let his Parents be Jews Heathens or Christians 't is all one If you had the like grounds to baptize Infants we should contend no longer with you 3. When you can prove the Faith of the Parents or their subjection to the external Rite of Baptism adds any spiritual advantage to their Children or such as gives them a right to Baptism we will give up the Controversie Object But whereas you say Baptism was always done by dipping the Body all over in Water how can that be since some were baptized in Houses Answ I answer That is a fancy a thing asserted without the least shadow of ground tho no less Men than our late worthy Annotators seem to affirm this very thing for notwithstanding the Jaylor and those of his were baptized the same hour of the Night c. Yet can any suppose they could not go out of the House so late might there not be a Pond or some River near whithersoever they went or wheresoever it was done it is no matter they were baptized which has been sufficiently proved to be Immersion or dipping the Body in Water Object But say what you will the Baptism of Infants is of God for there was a multitude of Children of old baptized to Moses in the Cloud and in the Sea. Answ We have shewed you that was but tropically called Baptism and also that Baptism is a pure New-Testament Ordinance tho 't is like that as some Learned Men have said might be a Type of this Ordinance they being as it were buried or overwhelmed in the Sea and under the Cloud But if that may justifie Infant Baptism it will allow you to baptize Unbelievers also for there was a multitude of mixt People who went through the Sea with Israel besides much Cattel And a mixt multitude went up also with them and Flocks and Herds even very much Cattel Exod. 12. 38. All these were doubtless baptized metaphorically and typically as well us Children under the Cloud and in the Sea therefore this can be no proof for Infant-Baptism CHAP. XIII Shewing the evil Consequences Absurdities and Contradictions that attend Infant-Baptism as 't is Asserted and Practised Object BVT what harm is there in Baptizing of Children is it not an innocent thing can it do the Child any hurt Answ The harm will be to the Parents and Ministers who do that in Christ's Name which they have no Authority from him to do If it do any harm to Infants 't is not till they are grown up and then it may be a means to blind their Eyes and cause some of them to conclude they in Baptism became the Children of God were regenerated made Christians Members of Christ and Heirs of the Kingdom of Heaven and cause others to think they were then rightly baptized and so to look after no other Baptism Whereas poor Souls they are all unbaptized Persons having never had any Baptism at all but Rantism Pray see what Mr. Danvers hath said upon this Respect 1. But is it no harm to alter Christ's Order in the Commission who requires Faith and Repentance to precede or go before Baptism or first to make them Disciples by Teaching and then to Baptize them And for Men to invert this Order as to baptize them then teach them Repentance and Faith sure it must be an evil and hurtful thing so to do 2. Is it not an evil thing to change the true subjects of Baptism who are Believing and Understanding Men to ignorant Babes who neither know good nor evil 3. Is it not an evil thing to frustrate the sacred and spiritual ends of Baptism which are many as you have heard and by administring it to poor Babes render it wholly an Insignificant thing 4. Is it not an evil and a shameful thing to change Baptism into Rantism from Dipping the whole Body to Sprinkling or pouring a little Water upon the Face and to pronounce an Untruth in the Name of the Lord saying I baptize thee in the Name of the Father of the Son and holy Spirit you not doing the thing nor have any Authority so to do nor to baptize Children at all much less to sprinkle them 5. Is it not an evil and harmful thing and a great error to say Baptism takes away Original Sin whereas nothing can do that nor Actual Sin neither but the Blood of Christ 6. Is it not a foolish thing and a Lye to say Children have Faith and are Disciples who are not capable of Understanding to assert a thing that no Man has any ground to believe nor can't without offering violence to his Reason 7. Is it not a weak thing to open a Door into the Church which Christ hath shut up 8. Is it not weak and an absurd thing to say that Infants can't be Saved except they be Baptized partly because Christ saith Except a Man be born again he cannot see the Kingdom of God Baptism as some of you say taking away Original Sin As if it were in the power and at the will of the Parents to save or damn their Children For this is intimated by this Notion of yours If the Parents or Friends baptize the Child it shall if it die in its Infancy be saved but if they nor no other indeavour to get it Baptized the Child is lost and must perish How can outward Water saith Mr. Charnock convey inward-Life How can Water a material thing work upon the Soul in a Physical manner Neither can it be proved That ever the Spirit of God is tied by any Promise to apply himself to the Soul in its Gracious Operations when the Body is applied to the Water He says Water applied to the Body Because the adult Person who sat under the preaching of the Word cannot be saved without Regeneration Can't God save poor dying Infants unless the same change by the Spirits Operations pass upon them Is not God a free Agent may he not do what he pleases and magnifie his Grace to poor dying Infants through the Blood of his Son in other ways than we know of Do not secret things belong to him what Vanity is there in the minds of some Men 8. Has God ordained Baptism to be an Ordinance to save the Souls of any Persons either the Adult or Infants is the Opus operatum of Baptism think you a likely way or means to beget or bring forth Children to Christ or make Disciples of them Baptism signifies no thing it being but a Sign where the inward Grace signified by it is wanting 9. Is it not strange that you should say That none but the Children of Believers ought to be Baptized And that Baptism is absolutely necessary to Church-Communion or an initiating Ordinance And yet
Persons or otherwise why were you Baptized afterwards Who can justifie you in this Practice I am persuaded our Brethren cannot will not do it if they rightly consider the light or dictates of your Consciences in this Matter 't is not what they are in their own Sense but what they are in your Judgment Speak are they Baptized Or is not that they call Baptism in your Consciences a Nullity Nay worse a Tradition of Men nay a prophanation of the Sacrament of Baptism How then can you justify your selves in such a Practice I have as much charity for our Brethren I hope as most of you have and love and honour them yet dare not transgress or invert Christ's holy Laws and Gospel-Order and therefore take heed what you do If there were no Baptized Churches with whom you might have Communion somewhat might be said in your Justification For upon a case of necessity that may be lawful or be permitted to be done which otherwise is utterly unlawful Besides I hear some of you daily confess they believe they are not such Orderly Churches as the Baptized Congregations are and that is the sum of what I say and believe concerning them why then do you chuse to have Fellowship with them Ought you not to follow the best and highest Reformation and clearest Discovery of God and to be in the most perfect and compleat Order of the Gospel you are able to arrive to the knowledg of Yet are not you contented to lie short in doing this according to the Sentiments of your Minds and Understandings Is this the way to that longed-for Reformation Is not Truth and Righteousness to be joyned with Peace and Love Nay and doth not my Love run out to our Brethren in a cleaner Channel than yours who resolve my Affections shall never pilot my Judgment or Understanding I have as great reason to love and honour some of the Congregational Way as any one Man this day in England it pleasing God to work upon my Soul I hope effectually when very young under the Ministry of one that is of that Persuasion who is yet living and none of the meanest Ministers now Preaching near this City whose Name is dear to me and one I do honour and ever shall as long as I live in the World. Yet nevertheless my blessed Lord and Saviour and his Truth lies nearer my Heart I speak the more upon this account not only to deliver your Souls from Temptations and disorderly Walking but also because I know it grieves many very gracious Persons and weakens the hands of those who carry on the Work of God amongst us and seems to me to obstruct the further Glory and Reformation of the Church Yet I am for such Communion with our Brethren as we may warrantably promote as to Pray and Preach together and to love and encourage Grace and Holiness in one another I 'll say no more I have done only remember that excellent saying of the Apostle Now I pray you Brethren that ye remember me in all things and keep the Ordinances as I delivered them to you Would to God I could say so of you 'T is not enough to keep the Ordinances of Christ but so to keep them as at first delivered to the Saints Let us go forward and not decline or seem to draw back in our Zeal and Testimony for the Truth Let us walk as we have attained God may bring our Brethren to see wherein they come short as well as wherein they know they are got before others I hope what I have written will be received in good part and none will be offended for I can appeal to God the searcher of all Hearts I have done all that I have done or writ in this Treatise in the integrity and uprighness of my Heart and in sincere love to Christ and his dispised Ordinances and to discharge my Conscience hoping a Blessing will attend it and that it will redownd to his Glory and the profit of his Church and if so I matter not what Censures I lie under For my Record is on high and my Witness is in Heaven I am contented to be any thing or nothing if I know my own deceitful Heart that God may be All in all to whom be Praise and Glory by Jesus Christ now and for evermore Amen FINIS The Table of the Contents Chap. I. BAptism of Water only intended in the Commission proved by Eight Reasons from Page 1 to p. 6. Water-Baptism to continue to the end of the World from p. 7 8 9. Baptized in the Name of Christ proved to be according to the Commission p. 11 12. The Objection that the Baptism in Water was John's Baptism Answered p. 12 13 14 15 16. Object That Paul was not sent to baptize Answered p. 20 22 Chap. II. Opening the true genuine literal proper signification of the word Baptizo p. 24 25 26 Chap. III. Baptism is Dipping c. proved from the practice of the Primitive Church p. 32 33 c. Chap. IV. Baptism Dipping or Plunging proved from the Spiritual signification of the Ordinance p. 42 43 c. Chap. V. Baptism proved Immerging or Dipping from the Typical and Metaphorical Baptisms spoken of in Scripture p. 56 57 c. Chap. VI. Believers the only subjects of Baptism from the Commission p. 63 64 c. Chap. VII Baptism of Believers proved the only Subjects of it from the practice of the Primitive Church p. 76 77 c. Chap. VIII Believers the only Subjects from the ends of Baptism p. 78. Seven ends of Baptism p. 80 Chap. IX Containing Eight Arguments proving Believers the only Subjects p. 86 to p. 99 Chap. X. The Arguments for Infant-Baptism Answered p. 100 to 124 Chap. XI Other Objections and pretended Proofs for Pedo-Baptism Answered p. 125 126 c. Chap. XII Answer to several Arguments p. 146 Chap. XIII Shewing the evil Consequents of Infants-Baptism p. 165 166 c. Chap. XIV Baptism a great Ordinance and Initiating p. 171 172 c. Water Baptism an Institution of Christ Water Baptism an Ordinance of Christ to the end of the World. * Gal. 3. 15. †Joh. 12. 49. | Heb. 3. 5. Continuation of Pool's Aâ—not on â—at 28 1â— 20. * Acts 2. 1 〈◊〉 3. Jewel B. of Sal. Sect. 9. in Confâ—t Harding Cyprian Epist 73. ad Jubaian Augustin lib. 3. against Maxim Bp. of the Arrians c. 17. Eulogius of Alexandria l. 2. contra Novatian apud Photium in Bibliotheca See Mr. S. F's Baptism before or after Faith. Mat. 3. 1. * Act. 2. 39. 8. 16. 10. 47. * Mat. 3. 16 17. Acts 10. 36 37 38 39 40 41. Rom. 15. 18. Joh. 10. 41. Neh. 8. 14 15. * Mr. Delaune * S. Fisher Circumcision â— cutting the fore-Skin round about quite off Danvers Treatise of Baptism 2d Edit p. 182. Grotius Pasor Vossius Mincaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaubon Dr. Du-Veil Liegh De prim papae p. 193. Beza De Jure Nat.
Infant-Baptism is taken from Mat. 19. 14. Suffer little Children and forbid them not to come unto me for of such is the Kingdom of Heaven Object The Kingdom of Heaven belongs to Infants which is the greater therefore say you Baptism belongs to them also which is the lesser Answ 1. That the Kingdom of Heaven belongs to little Children we have no cause to doubt But that they have a right to Baptism therefore is deny'd May not our Brethren infer from the greater to the lesser thus as well viz. Infants belong to the Kingdom of Heaven which is the greater thererefore to them belongeth the Lord's Supper which is the lesser and sure we are that those who are fit Subjects of Baptism ought not to be deny'd the Sacrament of Bread and Wine How often must we tell you that Baptism wholly depends as to Subject Time End and manner of Administration on the words of Institution 't is a positive Law we must go to the Pleasure and Will and Design of the Law-maker what may not Men infer after this sort 2. Were these little Children be ye sure the Children of Believers If you can't prove this what signifies all you say and how this can be made appear I see not for though Christ was then in the Coast of Judea yet that they were Children of Godly Parents is a great Question 3. If it should be granted they were Believers Children yet it doth not appear how little these Children were we have no account of their Age. And as the Learned observe the Greek work doth not always signify a little Child or Infant as appears by 2 Tim. 3. 15. where the same word is used they might be such who might be capable of teaching as far as we know But since Dr. Jer. Taylor Bishop of Down hath so fully answered this Objection pray take what he saith upon the place From the Action of Christ's blessing Infants saith he to infer that they were baptized proves nothing so much as there is a want of better Arguments for the Conclusion would with more probability be derived thus i. e. Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized But let this be as weak as its Enemy yet that Christ did not baptize them is an Argument sufficient that he hath other ways of bringing them to Heaven than by Baptism he passed an Act of Grace upon them by Benediction and Imposition of Hands And therefore although neither Infants nor any Man in pâ—ris naturalibus can attain to a Supernatural End without the addition of some Instrument or Means of God's appointing ordinarily and regularly yet where God hath not appointed a Rule nor an Order as in the case of Infants we contend he hath not the Argument is invalid And as we are sure God hath not commanded Infants to be baptized so we are sure God will do them no Injustice nor damn them for what they cannot help viz. if the Parents baptize them not Many thousand ways there are by which God can bring any reasonable Soul to him but nothing is more unreasonable than because he hath tied all Men of Years and Discretion to this way therefore we of our own Heads shall carry Infants to him that way without his directions the Conceit is poor and low and the Action consequent to it is bold and venturous let him do what he please with Infants we must not Thus far the Doctor A second Scripture brought formerly by Doctor Featly and of late by divers others is that in Joh. 3. 5. Except a Man be born again of Water and of the Spirit he cannot enter into the Kingdom of God. Object There is no other way to regenerate and save Infants but by this of Baptism and so to add them to the Church therefore they ought to be baptized In some saith Mr. Isaac Ambrose the new Birth is wrought before Baptism as in the Eunâ—â—h c. in others is the new Birth wrought in Baptism 〈◊〉 indeed is the Sacrament of the new Birth and Seaâ— of Regeneration but howsoever in Pedo-Baptism we see the outward Seal yet we seel not the manner of the inward working for this also is the secret of the Spirit Answ There is no pretended Proof for Infant-Baptism brought by the Asserters of it that I wonder at more than this especially considering how fully and excellently they are detected by several able Men of their own Party yet notwithstanding it seems to abide as a standing Doctrine in the National Church as witness their Catechism Baptism wherein I was made a Member of Christ a Child of God and an Inheritor of the Kingdom of Heaven Pray see how excellently the late famous Stephen Charnock detects this Error It is not saith he External Baptism speaking of Regeneration many Men take Baptism for Regeneration the Ancients usually give it this term One calls our Saviour's Baptism his Regeneration this confers not Grace but engageth to it outward Water cannot convey inward Life How can Water an external thing work upon the Soul in a physical manner Neither can it be proved that ever the Spirit of God is ty'd by any Promise to apply himself to the Soul in a gracious Operation when Water is applyed to the Body If it were so that all that were baptized were regenerated then all that were baptized should be saved or else the Doctrine of Perseverance falls to the ground Baptism is a means of conveying this Grace when the Spirit is pleased to operate with it but it doth not work as a physical Cause upon the Soul as a â—rge doth upon the Humours of the Body for 't is the Sacrament of Regeneration as the Lord's-Supper is of Nourishment As a Man cannot be said to be nourished without Faith so he cannot be said to be a new Creature without Faith Put the most delicious Meat into the Mouth of a dead Man you do not nourish him because he wants a Principle of Life to concoct or digest it Faith only is the Principle of spiritual Life and the Principle which draws Nourishment from the Means of God's Appointment Some indeed say that Regeneration is conferred in Baptism upon the Elect and exerts it self afterwards in Conversion but how so active a Principle as a Spiritual Life should lie dead and asleep so long even many Years which intervene between Baptism and Conversion is not easily conceivable Thus far Mr. Charnock others we find to agree with him herein Amesius saith outward Baptism cannot be a Physical Instrument of infusing Grace because it hath it not in any wise in it self Our late Annotators agree directly with these nay Dr. Owen saith that the Father of Lies himself could not well have invented a more pernicious Opinion or which might pour in a more deadly Poyson into the Minds of Sinners If Baptism were meant here then no Man can be saved without being baptized But
none does the business better than the Learned Bishop Taylor For saith he the Water and Spirit in this place signifies the same thing and by Water is meant the Effects of the Spirit cleansing and purifying the Soul as it appears in its parallel place Christ's baptizing with the Holy Ghost and with Fire for although this was literally fulfilled in the day of Pentecost yet morally there is more in it for it is the sign of the Effect of the holy Spirit and his Productions upon the Soul And you may as well conclude that Infants must also pass through the Fire as through the Water And that we may not think this a trick to elude the pressure of this place Peter saith the same thing For where he saith that Baptism saves us he adds by way of Explication not the washing away of the Filth of the Flesh but the Answer of a good Conscience towards God plainly saying that it is not Water or the purifying of the Body but cleansing of the Spirit that doth that which is supposed to be the Effect of Baptism But to suppose it meant of external Baptism yet this no more infers a necessity of Infant-Baptism than the other words of Christ infer a necessity to give them the holy Communion Joh. 6. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and yet we do not think these words a sufficient Argument to communicate with them if any Man therefore will do us Justice either let them give both Sacraments to Infunts as some Ages of the Church did or neither for the Wit of Man is not able to shew a disparity in the Sanction or in the Energy of its Expressions And therefore they were honest that understood the Obligation to be parallel and performed it accordingly and yet because we say they were deceived in one Instance and yet the Obligation all the World cannot reasonably say but is the same they are honest and reasonable that do neither and sure the Ancient Church did with an equal Opinion of necessity give them the Communion and yet now adays Men do not Why should Men be more burdened with a Prejudice and a name of Obliquity for not giving Infants one Sacrament more than you are disliked for not affording them the other Thus far Dr. Taylor If what these great Men say is not sufficient utterly to invalidate this pretended Proof of Infant-Baptism we know not what to say A third Proof they bring to prove the baptizing of Babes is taken from those places that speak of the baptizing of whole Housholds as the Jaylor and his House Lydia and her House c. Object Whole Housholds we read were baptized therefore some Children were in the Primitive Time baptized Answ To which we answer that the Consequence is not natural from the Antecedent unless you can prove there were no whole Housholds but in which were some little Babes make that appear and this is the best Argument you can bring But the contrary is very evident for how many hundred Housholds or Families are there in this City in which there are no little Children but all Adult Persons which being so how uncertain is your Inference Secondly But suppose there were Children in those Housholds for usually in Scripture by a Figure which is called Synâ—â—doche the whole is put for part or a part for the whole Hence we read Jerusalem and all Judea and all the Regions about â—ordan went out to be baptized of John that is many of those places in Jerusalem Judea and in those Regions So 't is said 1 Sam. 1. 21 22 23. That Elkanah and all his House went up to offer unto the Lord yearly Sacrifice c. yet vers 22. 't is as expresly said that Hannah and her Child went not up who were part of his House yet 't is said all his House or Houshold went up Exod. 9. 6. 't is said All the Cattle of Egypt died that is all that were in the Field see Chap. 14. 26 28. and chap. 9. 26. I could give you many other Examples of the same nature wherein the whole is taken but for part And from hence 't is that Dr. Hammond grants that no concluding Argument can be deduc'd from the baptizing whole Housholds to baptize Children and therefore in his Judgment Arguments drawn from hence are better wav'd than made use of by the Defenders of Infant-baptism And certainly the Doctor judges but rationally therein saith a worthy and Learn'd Man because a clear Word of Institution or plain Precedents ought to be the ground of the practice of all Gospel-Ordinances especially in the case of Baptism one of the great Sacraments of the New Testaments Thirdly We will see in the next place what the Holy Ghost hath left on Record concerning those whole Housholds that are said to be Baptized First The Jaylor's Houshold Acts 16. 33. He was Baptized and all his Whether he had any Children 't is a great Question his may refer to his Wife Servants and Domestick Friends and Relations c. However 't is expresly said that Paul and Silas spake unto him the Word of the Lord and to all that were in his House certainly they did not preach to little Babes And Vers 34. 't is said He rejoiced believeng in God with all his House Observe 1. he and all his House had the Gospel preached to them 2. He and all his House believed And 3. he and all his House rejoiced as well as 't is said He and all his were baptized Can there be any Reason given saith Mr. Gosnold why his vers 33. should be larger than all his House vers 32 34. these two Verses being a Key to the 33d Verse saith he and this Houshold a Key to all the other The second Houshold is that of Crispus Acts 18. 8. And Crispus the chief Ruler of the Synagogue believed in God with all his House and many of the Corinthians hearing believed and were baptized All that is said of his Houshold is that they believed besides the scope of the Text shews none were baptized but such who first believed and they we say and none but they are true Subjects of Baptism that believe The third Houshold is the Houshold of Stephanus I baptized saith Paul the Houshold of Stephanus 1 Cor. 1. 16. And he saith the House of Stephanus was the first Fruits of Acaia and that they had addicted themselves to the Ministry of the Saints which little Children were not capable to do Chap. 16. 15. The fourth Houshold is that of Lydia Acts 16. 14 15. Whether this good Woman was a Maid Widow or Wife is uncertain If she had been a married Woman 't is much there is no mention made of her Husband Besides she is reckon'd the Head of the Family her Houshold which would not have been saith Mr. Gosnold if at this time she had a Husband Grant saith