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Gol d Refin'd;
O R,
Baptifm in its Primitive Purity.
Proving Baptifm in Water an Holy In- itiation of Jefus Chrin\ and to con- tinue in the Church to the End of the World.
WHEREIN
It is clearly evinced, That Bapti\oy of Baptifm, is not Afperfion or Sprinkling, or pouring a little Water upon- the Face, or any other part of the Body : But that it is Immerfion, or dipping the whole Body, &c.
Alfo that Believers are only the true Subjects ([and not Infants} of that holy Sacrament.
Likewife Mr. Smythies Arguments for Infant-Baptifm in his late. Book, entitled, the 'Non-Commmicxnt, (and all other Obje&ions} fully anfwered.
By BEN J, KEACH,
Author of TPonoAon'A, A Key to open Scripture-Metaphors.
Ifa. i. 22. Thy Silver is become Drofs.
London, Printed for the Author, and are to be fold i>y Nathaniel Crouch, at the fign of the Bell in the Poultry. 1689.
THE
EPISTLE
To all that love our Lord Jefiis Chrift in Sincerity.
IT may pofjtbly be a little wondred at, that Ifhould -write, at this time any thing upon this SubjeSf, which may feem to revive the Controverfie,of which little has been written of late Tears 5 it may therefore feem necejjary 1 fhould $ea\ fomething by way ef Apology for my felf. Firjl of all, I mft tell you, that this Treatife was wrote the laft Summer, altho it had no Birth till now, and many fyow what Provo- cations 1 had about that time to write in behalf of. .our Pratlict in refpeft of Baptifm: having heard how a worthy Miniftir (whom I refpeil and honour') who livith not far off from me, had publicly preactfd up the baptizing, oj little Babes, tearing very hard uponthof: of our Perfwafion -, and could 1 have had a friendly Conference with him, 'tis lify this had notfeen the Sm, Befidesjwe were challenged to difpute the Point with fome Miniflers oj 'the Church of England much about the fame time, not far from London : But tbo they had rendred 11s as odious as they well could {and as if we had nothing to fay for our Pracliee, viz. for bap- tising Men and Women) yet when all came to all, none ef them would appear to defend what they had (poken, A 2 which
The Epiftle to the Reader.
'tebicbcaufed'fomtto conclude it did behove*m, mfom other to write -fimetbing ahmt it. Moreover, a. godly Friend (offome Eminency in London) jent for me to \ his Houfe (who, tho a Baptifi, yet wal\s with our Brethren called Independents) and defined me that I 'would be pleafed to write a Sheet or two upon Bap- tifm, chiefly,, to (hew what it was, fith he perceived many good People were, mijlatyn therein, and did, as hi conceived, take that to be Baptifm, or Baptising, •which was not the thing, he having examined what the GreeJ^word Ba-t] i£<y Baptizo did fignify, and found by Lexicons, and by conferring with Scholars, it did not fignify Ajperfion, Springing, no* pouring, nor any other Washing than Immerfion, or total dipping of the Body in Water } and therefore did conclude it ne- tefjary this thing fhould be further opened, and 'wfrftld have me to confer with one able Ptrfon who well un- derfood the Greel^ tongue about it, which I was -willing to do,: Nay, and kfides all this, when we wrote our Key to open Scripture-Metaphors, wl pomifed the Reader we would write fomething con- certing this very matter, as you may fee if you read Pag. $8. Part 2. which, though it be above fix Years ago, we never performed till now. All theft things confidered together, with that great Jmpulfe of Spirit J found to do it, I thought I ha4 a fufficient Call to undertake the Wo)\, altbo I l^now it has been more effectually managed by far abler Pens fome Tears fince, yet I conclude Qwith others') afhort%aft of afmatt Price might come into more Hands than bigger Volumes would do.
Moreover I muft confefs^ 1 have not a little wondred tofeefo many Eminent Fathers,. and famous Di- vines, both Ancient and Modern, fpeafyng fo clear- ly as to the literal, proper and genuine Signification of the word Eaptizo, and yet finding fo many wife and horned Men of late foftrangely contradicting tbmfelves ' 7 by
The Epiftle to the Reader.
by their own Pratlke. I trri >fure if Prejudice and' Partiality were laid aftde, and Men would deal faith- fully with' their own Conferences, they mufl confefs our Frattice of immerfion £or dipping Believers i* Water in the Name of the Father, &c. ) mufi of neceffity be congruous both with the literal and (pintail Signification of the word Baptiftn, and Practice of ffer Apples and Primitive Church ; andfo it will be found We day, and that they have no juji caufe given them to reproach or charge us as they do : who laying the Foun- dation of their own Houfefalfe, or not according to the Palern\ and not contented foto do neither, but vi'ifie and reproach them who build exactly according to the Direction of the Mafier-Builder : We marvel how they canfatisfy themfelves to t>eep up that Practice of theirs of Rantifm, ftnee there Is nothing to be fold in the Defence of it from God's Word -, and if once it was laid afide ( with the wrong SubjecT) as an unwar- rantable Rite, and they would cleave to the Prinitivt Inftitution and Pratlke, what a glorious Reformation in point of Cburch-Conftitution and Difiipline would there be ! and what a fweet harmony and ' Vnhm would follow among ft us ! for there has been no one thing that hath caufed like Contention in the Church for many Tears, as this of Infant s-fprin^ting hath. If our Brethren would but lay this ferioufly to Heart, I can't but thinly it would put them to a (land or paufe about it. It had need lie clear in the Word of God, fincefo great a ftrefs as the Foundation of their Church in fuch an eminent manner (inrefpeft of its Confutation) is laid upon it, and it being that main thing that obftrufts and hinders that bleffed Vnion and. Fellowship amongslfo many good Chr'iftians as it dotb, who hardly in any other things differ at all in any A)fide of Faith or Practice. And whereas our Bre- thren feem to fly for Refuge to that indirect and remote Signification of tte word Baptizo of wafhing, yit
hm
The Epiltle to the Reader*
four apparent is it, that it means no other Wafhing \ but fuch'as is by dipping, fwilling, or total wetting, that thing, Part, Member, or Perfon all over in Water, that is faid to be baptised ; forth all dipping.' or baptising maybe called a wafhing, yet all wafhivg . is not dipping, &£ In a proper fenfe the word Eap- { tize, Wilfon in his Dictionary faith, is derived from % BecTrleo, Tingo, to dip, or plunge into the Water* and fignifieth primarily fuch a kind of wafhing as is ufed in Bucks where Linnen is plunged and dipt, &c. But how evident it is, that fprin^ling, & pouring is no fuch wafhing, viz. baptising,
Ainfworth upon Lev. 15,$. fays, to baptise, or wafb his Flefh, as is txprejfed ver. 15, 16, meanitb his whole Body, lifymfe (_faith a great Author ~) the, Hebrews affirm in every place, where it is faid in the Law of bathing the Flefh, arid wafhing the Cloaths of the Unclean, it is not meant but of- 1 baptizing the whole Body, &c. but. if the Greek word would bear fp) inkling or pouring, yet that will not jufiifi Men thus to baptise, becaufe not ac- cording to the Vfage of the Primitive Church ', nor. doth it anfwer or reach the Signification of this Ordi- nance, which is the Death, Burial, and ilefurreftion of Jefus Chrift, together with our Death to Sin, and rifwg with him to walk in nevvnefsof Life* to reprefent which- great My fiery, it was ordained, as you will find if you read this Treatife. 1 have ken the larger upon this, becaufe if Baptifm is "nothing "* lefs, nor more, nor. any other Att than Immerfien, or total dipping the .whole Body,%cc. than abundance of godly Chriflians rmfi fee^ after true Baptifm -, neither can Infants, it appears from hence, be the Subjects of it, fiih their tender Bodies can't bm it in thefe cold . Climates, without palpable danger of their Lives, as our Oppofites conjefs, and formerly, by wofnl Experi- me, found to be fo. fifa cbrifi never appointed an,
Crdi*
The Epiftle to the Reader.'
Ordinance to defiroy the Lives of any of his Creatures. But why will not our Brethren Igepto the great ftfli- iulion, and ex aft Rule of the Primitive Church? Muft we content onrfelties with that Light which the Church had in refyeft of this and other Gofpel-Truths
at the beginning of the Reformation, fince Goi
hath brought forth greater ( to the praife of his own rich Grace*) in our Days? And why floould a Tra- dition of the Antichriftian State, be Jo \ealoufty de- fended ? The Church will never certainly appear in its primitive Glory, till this Rubbilb beremovd ;whkh k nfthinglejs than to take a Stone of Babylon, and lay it in Sionfor a Foundation. Befides, it doth not a little re- fed upon the Hvnour of the Lord Jefm, thus to derogate from his holy Law, who is appointed. Heir of both Worlds \ who hath fettled in his Church that Religion, and every Ordinance thereof, which muft remain unaltera- ble to the end of Time, or Confnmmation of all things. He (as our Mutators well fay) k the Builder of God's Houfe, propagating a holy ( not a Jjejhly ~) Seed for bimfelf; and hath appointed, and fixed on the Matter and Form thereof, as feemed good in his own fight, who is the brightnefs of the Father's Glory, and cxprefs Image of his Perfon, &c. And what an account our Brethren or others will be able to give to him, for prejuming to do any thing contrary to the Apoflolical Cmftitution, when he comes to judg the Qiiici* and the Dead, I tgwwnot,
^As touching that great Argument for Infant-Baptifm^ ta\en from the Covenant made with Abraham, tho fomethingis here faid in Anfwer, and enough hath been fold by others formerly, yet I muft acquaint the Reader,, there is a. mofl excellent Treatife prepared, written by ? very worthy and judicious Perfon (and ready for a' timely Birth') wherein that grand Objection, and all ethers are anjwtrsd (^beyond what any I thin^ have. hitherto dm.y But if m fhwld grant ail they
fry
The EpiftJe to the Reader.
fay of Abraham'* Pletyly Seed, 'and Foederal Holinefs, yet that will not prove Children to ham a Right to Baptifm, becaufe Baptifm (^as well as Circumcifion was") is a mux pofitive Law, and wholly depends an the Will and Pleafure oj the Law- giver : which is in this treatife opened and afferttd a- gain and again, and not without good Reafon. But left Ijhould keep the Reader too loong at the Door, 1 [hall conclude this Epiftle with my hearty Prayers^ that God would be pleafed in Mercy to open our Bre- thren* Eyes, or ours, wherein either they or we lit fhort as touthing any part of God's Will, and let #* firm to live in Love and Concord together:, wherein we do, or can agree, 'tis truth I contend for, and that* Truth winch was once delivered to the Saints% end fhall, J hope, whilft J am in the Body, who now Qas well as formerly) jubferibe my filf thy Ser- vant jor Jefm fake>
Aug. 6. 1 688. Benj. Keach.
>A£verti[ement.
IF anydefirc to be furnifhed with that ex4 ctllent Book, written fome times frace by Mr. William Kiffin, proving no unbaptized Perfon ought to be admitted to the Lord's Table ; may have them at Mr. Hath. Crouch\ at the fign of the Bell in the Poultry > or at the Authors Houfe so Southward
Gold
( 1 )
fi
Gold Refin'd- or,
(Baptifm in its Primitive <Purity^
*>/
CHAP, e
Wherein the Baptifm of Water it f roved to be that intended in the Commtffiony and fo a (landing Ordinance till the End of the World.
I Having for many Years iaft part obferved with what ftrength of Argument fome: worthy Chriftians have laboured to defend the Sacred Ordinance of Baptifm; and how they have endeavoured to refine ic from all Human Mixtures, to the great Satisfacti- on and Eftablifhment of many Perfons in the Land ; yet notwithstanding, finding how' that ftill a- Multitude of gracious People remain very ig- norant about it, and others very obftinately and reproachfully do flight and contemn it, caffing very fcandalous and fcurrilous Reflexions upon thofe who praftife it according to the Primi* tive Infticution, both from the Pulpit and the1 Prefs : I have been put upon writing, fomething farther in the Defence of our felyes and Pra&tce herein. B And
2 Cold Lepnd^ <?r,
And that I may the mote regularly proceed iti
this Work, I fhall endeavour to prove Eaptifm
in Water to be that Baptifm. which is intended
in the-Conrariflion *, and therefore to abide as an
undoubted and ftanding Ordinance of the Lord
Jefus Chrifl until his fecond Coming, or the End
of the World.
Water Bap- Firft of all, it may be neceflary to fliew you,
tifm an In- that this Ordinance was inftituted and ordained
ftitution of by our Lord Jefus, and given forth by him foon
Chrifl. after he rofe from the Dead, and a little before
he afcended into Heaven ; fee Mat. 28. 1 8,1 9,20,.
Mark 16. 16. And Jefus came, and fpake unto
them, faying, All Power is given unto me in Heaven and
in Earth, Go ye therefore,, and teach all Nations,
baptising them in the Name of the Father, and of the
Son, and of the Holy Spirit: Teaching them to oh-
ferve all things that 1 have commanded yon : and lo,
I am -with you alway even to the end of the World.
The Lord Jefus firft of all aiferteth his Power
and Authority. Secondly, he delegates a Power
to his Difciples. Thirdly, he fubjoyns a gracious
Promife to them.
1. The Power and Authority which he after- teth to himfelf is, all Power in Heaven and Earth ; Power toinftitute and appoint Laws and Ordinances, how and after what manner God ought in GOfpel-Times to be worfhipped 5 Power to give Repentance and Remiflion of Sins -, Power to congregate, to teach, and govern his Church as the fupream Lord, Head, and Ruler thereof ; yea, and Power to give Eternal Life to whom- soever he pleafeth. This was inherent in him as God blefled for ever, given to him as our Me- diator, given to him when he came into the World, but more efpecially confirmed to him and manifefted to be given him at his Refurre&i-
oa
Baftifm in its Primitive Purity.
on, and Afcenfion into Heaven. And having de- clared himfelf Supream Lord and Law-giver, He
2. Delegates a Power to his Difciples,Cr0 ye then- fore and tench all Nations, baptfcjng them *, the GreeJc word tutStfldJoum make Difciples, that mud be by preaching the Gofpel to them, inftru&ing them in the Principles of the Chriftian Faith, teaching them to obferve all things whatfoever I haw commanded you ; and loy I am with yon alway to the end of the PPor/^that's the Promife. Thefe are the words of the great Commiflion, which contains part of the lad Will and Teftament of the ever blelfed Jefus, the glorious Teftator of the New Covenant, wherein Baptifm is found and exprefly given forth, and with as great Au- thority, and in as folemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God.
Object. But 'tis not [aid, baptise them in Water, k mayjherefore intend the Baptifm of the Holy Spirit.
Anfw. To which we anfwer j As 'sis not faid baptize them with Water, fo 'tis not faid bap- tize 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,
Firft, Becaufe the Baptifm of the Holy Spirit' was never by our Saviour or his Apoftles com- manded, it was never injoyn'd as a Precept or Duty K) be done, but was always mentioned as a Promife, He fhall baptise you with the Holy Ghoft and with Fire. And again, Te fhall be baptised with the Holy Ghoft not many days hence : Ic argues great Weaknefs, or elfe Wilfulnefs, that Men fhould fee no better how to diftinguifh be- tween a Baptifm that was commanded as a Duty w be dpne, and a Baptifm promifed, £ 2 which
Gold Refind '•> or,
which was never injoyned as a thity.
Secondly, It cannot mean the Eaptrfm of the Holy Ghoft, becaufe the Difciples of Chrifl ( nor no Man under Heaven ) had ever any fitch Power delegated or given to them, as to baptize with the Holy Ghoft \ 'tis ftrange Perfons fhould be fo blind and bold to think ( much lefs to 8fcr) that meer Men can give the Holy Spi- rit, or adminifler that Baptifm, as if the Holy Ghoft was at the difpofal of the Will of Man, or that Men know whom to give it to, which indeed only lies hid in the Breaft of God himfelf, who beftcws it to whom and in what manner he pleafeth. And therefore,
Vmdly, We do affirm from the Authority of God's Word, that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jefos Chrif?, and that he. did never impower any Difciple of his to give it, He fyaU baptise you with t'm Holy Spirit. The Father by him, and he im- mediately by himfelf in his own Perfon diftri- butes or gives fordi of the Spirit according to the good Pleafure of his Will, without impar- ting with this Sovereign Prerogative, or pecu- liar Power to any other. Now fince ChrifE's pifciples could not baptize with the Spirit, and yet are commanded to baptize, it follows clear- ly it muft be Water.
Object. Doth' not the Apoflle (hew that Mn had Pjwer to give the Spirit <? what fife is the meaning of thefe words, be therefore that mmftretb to yon the Spirit? k appears thai Perfons who preached mimftred the Spirit.
Anjw. By the Spirit is meant the GofpeT, or Word of Chrift i as the Law is called the Letter, fo is-tke New Teftament called thcM'iiflration of
the
Baptifm in its Primitive Purity. *
the Spirit, 2C0Y.3.6. The words that I fpea^ hnta you, faith Ghriji, are Spirit, &c. Dofti God ( as. if the Apoftle mould fay } concur with our Mi- niftry, and give the Spirit 80 thofe who hear it, and help us to work Miracles to confirm it ? And is this dQrie by our preaching the Law, or by the hearing of Faith, that is, the Word of Faith, vfc the Gofpel, fee verf. 2. or by preaching the Word of Chrift?
Fourthly, The Baptifm in the Commiflion can- not intend that of the Holy Ghoft } becaufe the Spirit's Baptifm fignifies the miraculous Effufion, or extraordinary Gifts thereof £ and not the faving Influences, Graces, and Operations of it ) which but a few, and thofe too in the Primitive Time, did partake of; but the Baptifm in the Commiflion is injbyned on all that are made Difciples in all Nations, and in every Age, even to the end of the World.
Fifthly, It muft be Water- Baptifm, becaufe our Saviour joyneth it with Repentance and Believing. Now all along in order of Pra&ice thefe two went together both before this time and alfo afterwards. You may be fure had it been any other Baptifm, it would never have been thus joyned together in order of words, with that Baptifm that was fo united in order of Practice with Repentance and Faith, without the leaft intimation of any thing by our Saviour to the contrary.
Sixthly, Becaufe 'tis a Baptifm that is to be acbniniftred in the Name of the Father, of the Son, and Holy Spirit, how can any with the leaft fliadow of Reafon, fuppoie it fhould be meant of the Baptifm of the Holy Spirit, fith j&jstobeadrniniftred in the Name of the Holy Spirit ! Were any cm baptized with the Holy B 5 Spine
I
Gold Refined ; ery
Spirit in tfoe Name of the Father, Son and Holy Ghoft? The Spirit was that with which they were baptized-, and therefore not bap- tized in the Name o*f the Spirit.
Seventhly, The only way "further to remove this Objection, is to obfervewhat the practice of the Difciples was after the Afceniion of Chrift jn the execution of this great Commiflion : What was it they baptized with ? See Afts 8. 36. And they came to a certain Water -, and the Eunuch faid, See, here k Water. Verf. 28. Tiny went both down kt9 the Water, and Philip baptised him. AcTs 1 o. 47, |.8. Can any Man forbid Water, that theft fooxld not baptised f ■ — ; And he commmded them to be bap- ti\ed in the Nam of the Lord Jtfus. That Baptifm which in the Corrrmiffion the Lord Jefiis com- manded his Difciples to baptife with, was the Baptifm which they after his Afcenfion did bap- tize with ; and that it was Water the Scriptures we have now cited do evidently fhew i certainly the Apoftles well underflood what Baptifm it was their blefied Mafter did command them to adminifter.
Eighthly, Befides, were it not the Baptifm of Water which was given to them in the Commif- fjon, Matth. 28. 19, 20. They did that in his Name, i. e. by his Authority, which they had ho Authority to do, for other Commiffions they had not, this being the only place where Water- baptifm is mentioned, as being inftituted and gi- ven in Commiflion to them to adminifter, and to all other Difciples and Miniflers of Chrift to the
#*»*<P- end of the World.
nfm an Or-
dinance of Now> SecondIy? that this Holy Ordinance of emit to the £aptifm doch Qommt to the end of the World tndojthe is evident, World. : ri1%
Baptifm in its Primitive Purity. 7
Fir (lt Beeaufe whatfoever is given forth by Je- fus Chrift, is given forth by him as he is King, and Mediator of the New Covenant, and as part of his laft Will and Teftamenc ; and his laft Will and Teftament, I hope, all will grant ftands in full force asd virtue, and every Part and Branch of it unalterable to the end of the World:
. Though it be a Man's Covenant, or Teftament, yet if it be confirmed, no Mm difanmtUeth, or addeth thereto*. How much more dangerous then is it Gal. 3* for any to difannul, alter, add to, or diminifh 1 $•■
from the laft Will and Teftament of the Lord Jefus the Son of God, who feceived Command- ment from the Father what he fhould fay and fpeakf ; And -was faithful to him that appointed * Jon- '2. him, as a Son over his own Hoife || ? 49*
Secondly, The Arguments that Men bring a- ilHe^3'5- gainft the continuation of Baptifm, tend to root out all other Ordinances of the Lord Jefus as well as this. Why may they not deny Preach- ing to continue, as well as Baptizing, fince Teaching is commanded by no other Author icy than this ? Are they not both exprefly given forth
• and joined together by our Saviour in this his laft and great Commiffion ?
May I not argue chus j If Teaching continues to the end of the World, Baptifm continues ? But Teaching none denies to continue, Ergo Bap- tifm continues. Do but obferve the conjun&ion between Teaching and Baptizing in the Commif- fion, Go, teach all Natim, bapri\ivg them *, and again, teaching them, &c. Bapcifm is fenc'd in on both fides, 'tis fecured, one would think, (as our Lord Jefus has placed it) from all Force and Violence whatfoever ; and that fuch muft be im- pudently bold as dare attempc to raze ic out, or feek to difannul it, and make it of none effect. B 4 Toird-
8 Gold Refit d '•> or,
Thirdly, The Promife that is fubjoined in ex-
prefs words, in the CommifTion, clearly proves
the continuation of this Ordinance j And h, lam
ypith you always to the end oj the World } not to the
end of that Age only as fome affirTi). Sec our
. . late Annotators on thefe words, " I am, and I
< mf ,, " will he with you 5 and thofe who fucceed you
pnoj Fool s « in the Work of the Miniftr)sbcjng caijed 0f me
nno .on « t|ier€M1C0) j wjjj ^ wjt|1 y0Uj prote(fting you
WVWK <cjn t}lat ordinance, and blefrng you, and all
*9?20. «otjler my fairhful Minifters, that labour for
"making me and my Gofpel known, with fuc-
" cefs to the end of the World ; not of this Age
"only, but till the end of the World — —or till
" the World fhall be determined, and the New
<c Heavens and the New Earth fhall appear.
Fourthly, The practice of the Apoftles and Difciples of Chrift, afrer'his Afcenfion into Hea- ven, clearly proves, that the Baptifm of Water doth continue ; for how frivolous is that Obje- &ion that fome make againft it, vv\* it was to abide no longer than till the. Baptifm of the Spi- rit (which fay they was ChrifTs Baptifm) took 'ghee, feeing it is fo evident and plain in the Acts of the Apoftles, and m divers other places, that k was both taught and praftifed, after that great Effufion, or pouring forth of the Holy Spirit, which was the Baptifm promifed, and was rlrft of all made good to the Apoftles and Saints of *A&s 2. 1, God at JerufaUm,\ When the Day of Pentecoft was ?, 3, ' juUf corn;, and they were all with one accord in one .place * ', by t.he Jielp and power of which Spirit $t. Peter preached to thofe jews that had put Chrift to death ; At the hearing of which Ser- mon, many' of them being pricked in their Hearts, cried out, What (lull we do } Then (aid Peter, Repent; and he baptised every one of yon in tk Name
Baptifm in its Vrimitivt Parity.
of Jefa Chrifl, for the-remiffion of Sins, and ye {hall receive the Gift of the Holy Spirit. Now the Bap- tifm here enjoined on thefe Peniccncs, could not be that of the Spirit *, for how abfurd would that render the reading of the words, Repent, and be bmitei with the Spit, and, ye jhall receive the Gift of. the Holy Spirit.
Fijthly, But to make k appear yet more fully, that Baptifm in Water continued after the com- ing of the Spirit, or great Effufion of the Holy Ghoft, fee, Acts 10. *cis faid, Wlnle Peter yet fp-a^e thefe words, the H4y Ghoft jell on all them which hard the Wrrd, ( that was on Cornelius and . thofe with him}. And they of the Circumcifm, whkh believed, wen aftonifhed,, as many as came "with Peter, beciufe on the Gentiles aifo was poured out the-Qift of the H)ly Ghoft, Verf. 45. For they Heard them (pial^ with tongues, and magnified God. Then anfwsred Peter, verf. 46. Can any Mm for- bid Water, that thefe fhmld not be baptised, which have received the Holy Ghoft as well as we £ verf.47. And he commanded them to be baptised in the Name of tht Lord, verf. 48. • Here the very Perfons who were baptized with the Holy Spirit, were com- manded inthe Name (that is, by the Authori- ty ) of the Lord Jefus, to be baptized in Wa- ter \ and it was a thing that no Man did or ought tpdeny^obe their indifpenfable Duty j fo that the higheft Gifts or Endowments of the Holy Ghoft, cannot excufe or exempt any Perfons from phis Blefled Ordinance of Baptifm in Water j and how bold and daring muft that Man needs feem to be, who (hall adventure to fay, 'tis a low and carnal thing, and I forbid it to fuch who have the Spirit0 s Baptifm. I would to God this were laid to Heart, for fuch Men are certainly grown to a great degree of Pride and Arrogance, a>
well
to Gold RefirPd, or,
well as se argues palpable Blindnefs, Infidelity and Difobedience, and that they have loft their Way, and go aftray in untrodden Paths, who ftnll fpeak at fijeh a rate*
Objift.^ But fay fome, The Baptifm mentioned by you in both thefe places, was done in the Name of the Lord Jefus, and not in the Name of the Father, and of the Son, and of the Holy Ghoft, and fo not according to the Commiflion, and therefore not die fame Baptifm. Anjw. To be baptized in the Name of Jefus Jewel B.of Chrift, is to be baptized as Chrift Inftituted, Sal.&&p, Commanded, and Ordained ; and as a Learned in Confit. Perfon faith, Thefe words, In the Name of Chrift, Harding, fignifies «o more that.Baptifm was adminiftred only in the Name of Chrift, not of the Father and the Holy Ghoft, than thefe words, Paul a Servant of Jefus Chrift, argues, that he was a Servant of Chrift only, and not of the Father and Holy Ghoft alfo: Or as if thofe words of Paul to the Keeper of the Prifon, Believe on the Lotd Jefa Chrift, fhould be thought to free him from a neceffity of believing in the other two Perfons - for as he that believes aright in Jefus Chrift, believes alfo in the Father and Holy Spirit 5 fo 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. Bufbecaufe the Lord Jefus more immediately, and as our Sovereign Lord, Law-giver and Mediator, infti- tuted and gave forth this Command, they are faid to be baptized in his Name, meaning, they were baptized by his Authority. Cyprian peter^ fa^ Cyp?ian, makes mention of Jefus El i I5-* ^"^ ' not as.# tne Father were to be omit- dd Jubai- ted, but that the Son might be joined to the Fa- <w. ther, <jr*.
And
Baptifm in its Primitive Purity. 1 1
And St. Anflin faith, They were commanded Auguftin. to be baptized in die Name of Chrift > and tho Ub. 3. a- the Father ancj Holy Ghoft were not mentioned, gainjl Ma- yet we underftand they were not other wife bap- xim.B£. of tized, than in the Name of the Father, Son, and the Arri- Holy Ghoft. Why doft'thou not apprehend, ans,c. 17. when it is faid of the Son, All things were made by Mm, that the Holy Ghoft alfe, though not mentioned, is there Iikewife underftood ?
" To be baptized into Chrift Jefus, (_ faith Eidogim of *Eulogu*$~) fignifies, to be baptized according Alexandria f to the Precept of Chrift, that is, into the Fa- l. 2. contra, "ther, Son, and Holy Ghoft. And that other Novation, *\_into his Death ] is typically reprefenting apud Pho- " his Death in Baptifm. The fame Patri- tium in * arch, in the fame place, a little before faith BiHiotbica. " thus, What is faid in the Afts, of thofe that '• had received the Baptifm of Johnf that they " were baptized in the Name of the Lord Jefus, " denotes, that they were baptifed according to " the Inftiturkm and DoSrine of the Lord Jefus ; " that is to fay, they were baptized into the u Name of the Father, Son, and Holy Ghoft. " For fo the Lord Jefus Chrift taught and cora- " manded his Difciples to baptize, Mat. 28. 19,20. Objeft. Notwithftanding what we.have faid yet, faith the Objector; John Baptift oppofeth his Baptifm to the Baptifm of Chrift j which could not have been done, if the Baptifm with Water was an infeparable Companion of ChrhTs Do&rine y How could John fay, Verily, I baptize you with Water, but he fhaU baptise you with the Ho- ly Gbofl ? &c. Moreover, if Chrift had been commanded to baptize with Water as well as John, the words would .have run this, Verily, 1 baptke you with Water only, but he {hall baptise yon alfo with the if*'*
Anfw.
12 Gold Refind, or,
Aifiv. Thus to diftinguiih the Eaptifm of Wa- ter, and that of the Spirit, into John's and ChrifVs, and pppofe thefe two one to the other, as if the one of thefe were diftf uctive to the ether, as if that of John's were his own, and none of ChriiVs, is very ridiculous, and argues great darknefs in the understanding of thefe op- pofersof Water-baptifm, for 'tis undeniably evi- dent, that this of Water ( as well as that of the Spirit) was given forth by Chrift himfelf, and as part of his teft Will and Teftaraent, to abide to- gether with teaching, believing and repenting to the end of the World.
Thefe Men would fain have us believe, that the Baptifai of Water was the Baptifm of John's, and none of Chrift's, but as if John had inftituted it, and not Chrift, and as if John were the Author of it,and Chrift the Finifher > whereas nothing is more clear that Chrift, (confidefd as God) was the Author, and the fir ft that ordained, appointed and inftituted it to be adminiftred by John j and after John's deceafe, yea, and after his own Death, and Refurreclion too, gave or- der to its continuance. And for the obfervation of it amongft all Nations, our late Annotators alfoonJWat. 3. 5. agree with us exactly herein, He (_that is, John) -was ftnt to baptise in Water --,[0 as from this time (fay they) the Injtimion of the Sa- crament of Biptifm mujl be dated.
Nothing can be more evident, than that the Baptifm with Water was ChriiVs Baptifm j and howbeit it is called John's, as John was the forft Minifter and Meffengcr from Chrift tp begin it, For, bshnld, J fend my Mifcger, and he jbiU pe- paremyrvaybijorevt, CrithCfaift, MaLg, 1. It was ChrifVs Appointment in whofe Name, and not in fobn\k was begun and difpenfed always even
in
Baftifbt in its Primitive Purity. 1 3
in that juncture wherein John himfelf was living *7 and one would think Men could not be fo blind to fuppofe it ceafed in John fith our Lord Jefus after his Death and Refurreclion, gives fpecial Com- mand for the continuation of it, in the Name oj the ' Father, and of the Son, and of the Holy Ghoft, in all Nations to the end of the World : And in regard alfo that the Apoftles after ChrifTs Afccnfion into Heaven preached the fame Doctrine of Repen- tance, and commanded fuch who were difcipkd to be baptized in Water *, in the Name of the Act 2.39. Lord Jefus, which fignifies, as we have already &?. l6t fhewed,nothing lefs than according to the Inftitu- & 10.47. tion of Chrift, and that glorious Commiflion they had received from him.
Therefore John Baptized only as ChrifVs Ser- vant, and it was from Heaven he received Com- miflion to Baptize ; and our Lord's Submiflfion to i? himfelf as adminiftred * by John, to fulfil all righteoufnefs, ("that is, as one obferves, the Righ- teoufnefs of his own Law, i. g. the Gofpel, to be an Example to us, and the father's glorious Ap- probation of His Son in his Obedience herein, by a Voice from Heaven at the time of his com- ing cut of the Water ) one would think might put an end to thefe foolifh Objections.
Jefus Chrift we fay, owned Water- baptifm to be his Ordinance, by fubjeding himfelf to it, tho adminiftred by his fervant jfa/;?} and the Father ratified it alfo, as well as the Holy Ghoft,the one by that Voice from Neaven^faying, This is my £7- loved Son, in whom I am well plufed;, and the other in coming down, or depending (in avifible »M manner) Uty a Dove, and lighting ufpnfiim *. And *' ^' certainly had not this Ordinance been to abide, l6*L76 our Saviour would not have given fuch a Com- miflion a little before Ire afrerided ifcto' Hraveri
for
14 GoldRejwd > or,
for the continuance, of it to the World's end. Nay, if it had beentoceafe, he would doubdefs have given fome hint of it, and have told his Difcipks plainly when at Jerufalm, they fhould be anointed with Power from on High, they mould go and Preach the Gofpe! to all the World, or make Difciples of the Nations, but not baptize them any more, for that the way of Re* pentance and Faith, and the Spirit's Baptifm, was all the Baptifm they mould teach and inftrucl: the People in. Moreover, had Peter known this to have been the Mind of his BlefTed Ma- fter,he would doubtlefs have faid to them, Aft. 2. (when they asked what they mould do ?_) Repent, and believe in Chrift for the remiflion of your Sins, but in the Name of Jefus Chrift be not baptized in Water never a one of you, as fome while fince every Penitent was required to be, for that was a Diipenfation and Baptifm ©f John, and had its time for a while, meerly. to prepare the Way of Chrift, but now is abo- limed and out of date •, ye muft forfake Jobrfs old Adminiftration of Water-baptifm, that be- ing a carnal and low thing, and look wholly to a higher and more fublime Baptifm, i. e. that of the Holy Ghoft : And had he known this to be the Mind of his Mafter, would not he rather have faid concerning Cornelius, and* thofe with him, Atts 10. £inftead of faying, Who can forbid Water ?} Who can require Water, that thefe Perfons mould be Baptized, who have re- ceived the Holy Spirit as well as we I
No doubt had Water-Baptifm ceafed, or been aboliftied, we fhould have had fome difcovery of it as well as we have of the Ceafingof Circum* cifion and other Rites of the Mofaied Law *, for the Apoftles, we find, were as ready, and as care- ful
Baftifm in its Primitive Pntity. 1 5
ful to make known the Ceflation of fuoh Rites, as Carnal Ordinances that were not to abide in the Church, as they were in eftablifhing and confir- ming all thofe Precepts they knew were to con* rinue to the end of the World.
If therefore, I fay, Water-Baptifm muft not have remained, or if it were not, according to ChrhTs Will and Teftament an infeparable Com- panion ot his Doctrine, we fhould have had fome hint or intimation of it, either by ChrhTs own Mouth, or by the Mouths of his Apoftles, who were to deliver and command nothing to Peo- ple, but what they had received of the Lord Je- fus,or what was commanded them of the Lord as concerning the Ceflation of that Service, or any Toleration of any one Perfon to omit it,but as we find it given forth by Chrift, and pra&ifed by his Apoftles and Primitive Saints, even from the beginning of it, which was in John's baptizing in Water. So we find it, ad JHrey to continue as part of his Mind and Teftament, amongft other things, not a tittle of which Teftament is yet an- nihilated, nor (hall, till he come to take an ac* count of all Men in refpeft of their Obedience or Difobedience,as to the preceptory part of his- Will contained therein.
But furthermore,whereas thefe Objectors feem to intimate, that Jefus Chrift was not command- ed, or commiflionaced from the Father to bap- tize with Water as John was, becaufe 'tis faid by John, I vtrily baptise you with Water, hut he fhatt baptise you with the Holy Spirit ; as if Chrift had nothing to do to meddle with the Baptifm of Wa- ter as any Ordinance of his, or to give any or- der about it, or had any more power to difpence or enjoin it, than John had power to meddle in, or take upon him to baptize with die Spirit*
which
it Gold Kc finds or,
which peculiarly belongM to Chrift, as that of Water peculiarly belonged to John.
To what they fpeak upon this account, we muft fay, and tell them, that Jefus Chrift had Command and Commifiion from the Father, as Mediator, to give forth and enjoin Water-bap - tifm, though he committed the a&ual Admini- ftration of it to his Difcipies; for fith he com- manded them to do it, and fo Baptized, faith an eminent Writer, per alios at leaf*, if not per fe i read John 9.22. And after tbefe things came Jeftis and bis Difcipies into the Land of Jwka, -and there he tarried with them, and baptised. And John alfotvas baptising in Enon near Salim* &c. verf. 23. Which is more fully explained, Chap. 4. 2. When therefore the Lord grieve how the Pharifees hid heard that Jefm made and baptised more Difcipies than John, though Jefus himfeff baptised not, but his Vifciples. Now if he had not received Command from the Father thus to do, his Teftimony is not true ; which to fay, as the fame Author obferves, were Blafphemy \ for note, what he affirms, John' 12. For I have not fpofyn of my felf but the Father which fent me, he gave me a Commandment what J jhokldfay,and what Ijhouldfpea^—Wbatfoever If'pea^- therefore, even as the Father faid unto me, jo I fpea^. Wherefore fince he did, by the Hands of his Difcipies, baptize in Water in Judea, and made and baptized more Difcipies than John, he did it by Command from his Father : And indeed 'tis evident that the People generally flock'd to him for the Adminiflration of Water-baptifm at lafr, and 4eft John, infomuch as he in his Miniftrvy even of Water-baptifm, increased, and Johndt- creafed, John 3.26, 27. Thofe words of John, in Amwer to the jews, do plainly intimate no Icfs, but that this very thing was intended bv
thcfe
Bafttfm m its Primitive runty. 1 7
thofe ExpreflTions of his, though there might be more than this meant, And they came to John, and [aid unto him, Rabbi, be that was with thee beyond Jordan, to whom thou bears ft Witnefs, behold, the ]ame baptiieth, and all Men come to him, John an- fwered, A Man am receive nothing^ except it be given tim jrom Above. Verf. 28. Te your f elves bear mt witnefs, thatPfrid, I am not the Chrifi, bat J am. fent bejarehim. — — He mu$ increafe, but I mnft.de- . creafe, verf. 30. Doth he baptize ? as If John fhould fay, that is a fign he is fent of Qod : and do all Men come to him ? do they rather go to him to be baptized than come to me? Why 'tis no more than what I have told you, Hi fhiU in- crease, but I mud decrease j He and his Miniftry muft and (hall flourish, or increafe in Honour, and Dignity, and Reputation in the World ; He is the Rifmg Sun, to give you notice of which, I was butas the Morning Star *, He mud mine eve- ry day more and more. I have had my time, and near finifhed my Courfe, but do not think that the Baptifm of Water fhall ceafe with me i for as he baptizeth, and rifeth more and more in Efteemand Honour •, fo he will do, and his miniftration of this very Ordinance will increafe and be magnified in his Hands, more than it has been in mine. I hope none will think it abfurd tounderftand John's words after this manner, for it mjift neceffarily be taken in this fenfe, in any folid understanding, I verily baptise you with WatiY only; as if he mould fay* but he jhaU baptise yon alfo with the Holy Spirit. He is impowred to di- fyenfe higher Matters to you than Water only, with which he baptizeth £ as you- tell me) as well as I, "though not himfelf, but his Difcipfeii I can go no further than to that outward Admi^ nifhration of Water, but he fhall baptize you C with
1 8 Gold Refind'^ ot\
with the Holy Ghoft. In which words John doth not oppofe his Baptifm to the Baptifm of Chrift, as if that which is called his, were none of Chrift's, but rather chat John might magnify the Perfon of Chrift above himfelf; as who fhould fay, I can but difpenfe with the bare oatward Sign, but Chrift, who though he came AJUr mij yet is preferred -before n?e9 in whofe Name, aand not in my own, I baptize, and whofe the Baptifm is that I difpenfe, and not my own ; he Is able, befides the Sign, to vouchfafe you the very Thing fignified.
The Baptifm then of Water, in *the Name of Chrift,- together with Repentance from dead Works, and Faith in his Name, John Baptijl was the flrft Minifter to begin, in which refpecl it was called fomenmes his y but he left it, after a while, to Chrift himfelf and his Difciplesto car- ry on, who all, till Chrift was actually crucified, preaeh'd and pra&ifed the felf-(ame things that /A did, as did the Difciples after his Reiur- re<2ion.
All the difference between the admimftration of Baptifm, as difpenfed by John and the Difci- pldsof Chrift, before Chrift's Death and Refur- re&ion, and the Adminiftration of it afterwards were only in fome Circumftantiais j which briefly take as follows.
\ i. The Baptifm in Water which was Chrift's, and of which Joim was but a Minifter, together with "Chrift's other fiifciples before, Chrift's Death, &c.
. Was then the Eaptifm of Repentance for the Remiftion of Sins by Chrift, who was to come, i. e. e're long, to fuffer Death, Be buried, and rife again,
3. But
Bafrifin in its Primitive Purity. %9
2. But after Chrift had fuflfered,it is the Bap* tifm of Repentance, and Faith, for the Remiifioji of Sins by Chrift that is already come, hath died, was buried, and is rifen again for our Ju- ftification ; they baptized into Chrift to futfer* now we are baptized into Chrift who hathfuf- fered.
3. Neither can this feem ftrange to any Man, firh the Do&rine which John, Chrift himfelf, and his Difciples, preached before our Saviour fuf- fered, differed in the fame refpecl; alfo, for they all then preached Repentance, Faith and Salva- tion by Chrift, tofuffer.
But had John lived till Chrift had fuffered, he would have preached Repentance, and Faith, and adminiftred Eaptifm as we now do, vi\. in and by Chrift, who hath fuffered j and this is all the: difference, I fay, that I know of, £ which is on- ly circumftantial ) between the preaching the Gofpel, and baptizing, before the Death of Chrift, and that after his Death ', wherefore the Word of the Gofpel under John,znd after Chrift's Death and Refurre&ion, is called the very fame Word -, and the Word that Peter preached to Cornelius and his Houfe, is faid to begin from John's Baptifm, as the fame Word which John came preaching -, fo that the Baptifm with which John came baptizing, continues ftill, and was preached and piadifed by Command from Chrift, by the Mouth of Peter, on Difciples be- lieving, in that very place Acls 10. And this not Ads ro. in honour of John, as fome frivoloufly affirm, -3^37>33? bat as a tiling which ought to be done, as in 30,4^41, force a-new from the Lord jefus, in whole Name Peter adminiftred it, and not without Warrant from Chrift fo to do -y He commanded them to be bap- ti\ed in the Harm of th$ Lord. ..
C % Qbjrtf.
20 Gold Refnd h or,
Objefi. But doth not Paul pofitively affirm, he was not fent to baptize, but to preach the Gofpel, i Cor. i. 17. and that he thanked God he baptized no more of them than Crifpus. and Gains., and the Houfhold of Stephana* *
Anfw. Paul cannot mean, Chrift fent him not at all to baptize ', or, that the Gofpel he was commanded to preach,had net Baptifm enjoyned to be preached and pra&ifed, as an infe parable ■Companion of it, (^becaufe his Lord and Matter, as we have (hewed, hath joyned Preaching and Baptizing together in his great Commiffion ) Mat. 28. 19,-20. and fo to continue to the End of the World.
Moreover, Teaching and Baptifm, Faith and Baptifm, Repentance and Baptifm were always preached and pra&ifed , together : Eur he means this of Baptizing was not his chief bufinefs j nor did Chrift require him abfolutely to the aftual difpenfing of the Ordinance of Baptifm with his own Hands, but to preach the Gofpel, in which Baptifm as well as Repentance and Faith were contained, and as a facred Ordinance thereof, which he wasfent to preach as well as any other Gofpel- Institution, and that he did preach it, ctherwife he could not have laid as he did, Acts 20. that he had not fhun'd to declare the whole Counfel of God, and fo, that it was done too by himfelf or fame other, but it was not in his Commiflion, that he mull adminifter it id but his own Peribn ; for it is evident, the Admi- riiilration or"A<ft of Baptizing was not tied up to the Apollles, or to the more ordinary Minifters, but that any faithful gifted-Difciples might admi- nister it as well as they ", nor doth the Efficacy of Baptifm depend in the leaftupon the Quality of the Pcrfon adminiftring of ir< whether it be
? Paul,
Baft'tfm in its Primitive Purity. 2 1
Paul, Apollos, or Cephas, or any other Difciple much inferiour to them in Capacity or Office, it is no matter ; for Ananias, a private Difciple, baptized ; and Philip, who was no other than a Deacon, or Over-feer of the poor, baptized ma- ny in the City of Samaria, Act. 8. fo that we find in the Primitive Times the fimple Ad of bap- tizing was a Work inferior, fervile and fubfer- vient to that of preaching the Gofpel, or Do- ctrine of Repentance, Faith and Baptifm in drift's Name for RemifTion of Sins, which was the great Work the Apoftles were more efpeci- ally fent to do, yet baptize they fometimes did, C when probably it was defired of them, or when the Multitudes to be baptized were fo great that it required their help with others to do it ; ~) nor is it rational to believe that Peter himfelf and the eleven did baptize all the three thoufand, Aft, 2. without the hands of the 120 j though at that occafion the Apoftles might baptize fome like- wife, there is no reafon to doubt.
VVhen therefore Paul fays, Chrifl: fent him net to baptize, he intends not, that that Ordinance was none of thofe things he had in Commiflion to meddle with (for had it been fo, he went be- yond his Commiflion in baptizing thofe few he did baptize with his own Hands, which were ab- furd to think, iich he was fo faithful a Servant of Jefus Chrifl, and positively affirms, that he ■would not dare to fpeal^ of any of thofe things which Chrifl had not wrought by him ) to ma\e 'the Gentiles v>onit x -; obedient by Word or Died : The words [ not fent ] * \<&, do not import not at all, as appears by thefe Scriptures, John 6. 27. 1 Tim. 2. 14. Epbef. 6. 12. therefore he muft mean not chiefly, or only fent to baptize, but to preach the Gofpel , cr not fent perfonally to do it, as I might further C 3 make
12 Gold Refind ; or,
make appear in refpeft of Chrift himfelf, who, as Mediator of the New Teftament, (_ as hath been proved,} received Command from the Fa- ther to baptize ; but yet in the like fenfe ic might be faid, he was not commanded to bap- tize, i. i. personally to difpenfe the Ordinance himfelf, for had he received fuch a Conimiffion^ he had not fulfilled it ', for howbeit, it is faid he baptized more Difciples than John, yet he himfalf difpenfed Baptifm to none with his own Hands, John 4.1,2. but by the Hands of his Difciples.
If what we have faid here in Anfwer to this Objection were well confidered, it will appear to confute fuch who object againft the practice of Baptifm, for want of a due and lawful Mini- fter or Adminiftrator, indued with an extraordi- nary Call and Power to work Miracles.
Sith the Aft of baptizing is a more inferior thing than that of preaching the Gofpel, and {hat any gifted Difciple may baptize •, all that is recorded of Ananias firnefs or qualification ( who baptized Paul') is, that he was a Difci- ple, Afts 9. 10. And there yvas a certain Difciple at Damafcus named Ananias -, and there is no caufe to doubt but many fuch Difciples were imploied ijn baptizing thofe 3900 converted by Petef% Sermon, Atts 2. io that there is no reafon to tie up this 'Adminiftration to ordinary Minifters or Paftors of 'Churches, much lefs to the great A- pottles, or fuch who have an extraordinary Miflion, fith Paid faith he was not fent to bap- tize, intimating, as you heard, that that work was not limited to the Apoftclical Office, or that ic muft be done by Men extraordinarily qualified and called forth, and none elfe.
More"
Baptifm in its Primitive Purity. 23
Moreover, whereas 'tis faid by fome, that he who takes ijpon him to baptize, ought to- have Power to work Miracles as the Apoftles did; this (hems very ftrange, feeing the Text faith exprefly, that John the Eaptift,the firftandmoft %/;. 10.41, eminent Baptizer, did no Miracle, yet the ' , People made no Objection againfl him, or his Power to baptize notwithstanding.
Quefl. But had not John an exprefs Com- miffion. to baptize ?
Anfiv: That his Baptifm was from Heaven, or that he did receive Command to baptize,, 'tis evi- dent ; yet we read not when or how he received fuch Commifllon; but let his Commiffion be what it would, and never fo full, it could not be fuller or more plain than the CommiiTion we have left us by Jefus Chrift, Mat. 28. 19, 20.
Go, teach all Nations, baptfyng them and lo,
1 am with you always, to the end of the Word.
Now as this Commiffion authorizes the Difci- ples of Jefus Chrift to preach to the end of the World, fo it equally impowers them to baptize ; and the fame Argument that is brought againfl baptizing, vi\. not having an extraordinary Miffi- on, holds as ftrong againfl Preaching, and the practice of all Ordinances whatfoever as well as that; therefore how cftngerous a thing is it for any to plead far the non-continuance of Baptifm in the Church, or to fay it ceafed when the extraordinary Gifts ceafed, fith there is no other Commiffion that injoyns Chrift Y Difci pies to preachy &c. but that which as we.Il. injoyns them to baptize thofe who are difcipled by the Word.
Objetf. Eux fince the pra&ice of Baptifm in Water was loft in the Apoftacy, how could it be reftored again without a new Miffion ?
• C 4 Anfw.
24 Gold Kefind •, or,
Anjw. That makes againft the Reftoration of other Gofpel-Ordinances which ^vere loft as well as Baptifm, in refpeft of the Purity of them, as pra&ifed in the Primitive Times: But as the Children of Ifrael had loft for. ma- ny Years the Ordinance of the Feaft oj Taber- nacles, yet by reading in the Eook of the Law there was fuch a thing required, they imme- diately revived it and did as they found it written without any new Miflion, or extraor- dinary Prophet to authorize diem fo; to do 5 even fo ought we to acl, God's Word being a Warrant fufficient to juftify us in fo doing.
CHAP. II.
Shewing what. B apt i fin is from the literal and true genuine and proper Significa- tion of the word Baptifm.
I
N fhewing the ^gnification of the word Bap- tlfm, we will, with all Impartiality, give the Judgment of the Learned \ 'tis a Greek word, therefore let us fee what the Learned in that Tongue generally have, and do arnrm to be the exprefs f ignificaticn thereof ; And fuch hath been our care and pains, together with a Friend of f Mr. De- nutifcj (Tome time fince deceafed *, who was Jaime. feveral months in my Houfe ) as to examine the Writings of divers eminent Men upoa this Ac- ' count, amongft which are Scapula and Stephanas, Pafor,- Minfhew, and LeigbsCritka Sacra 3 Orotic., Voffiuf, Cafaubon, Stlden, Mr. Daniel Rogers, Midi, 'fbapiiers;, Dr, T^y/or, Dr. fiwmond, Dr. Cave, Hi*
jjchirn^
Baptifm in its Primitive Purity. 2 5
fycbhis, Bnd<ew, ^e^Erafmm^chanan^LutkYjllyrU cut, Zanchy, Ola/fins, &c. who with many other Learned Men, nay all indeed who are imparcial,
i agree with one Voice, that the primary, proper, and literal fignification-of Bct-sr-n'^y, Baptijo is
i tnergo, iwnwgo, fubmergOyAbruo, item tingo quod fit
! imwrgcndo, that is, in Englifh, to mmerge, plunge under, overwhelm, as alfo to dip, which fs done
i by plunging.
True in a lefs proper or remote fenfe, becaufe things that are wafhed, are commonly dipped or covered all over in Water, it is put for warning, Lnfyn.^S. Hzb. 9. 10. Mirlfj.q. And we dare modeftly aflert, that no Greek Author of any credit, whether Heathenifh or Chriftian, has ever put Baptizing for Sprinkling, or ufed thofe words promifcuoufly ; the Greeks have a peculiar word to exprefs Sprinkling, vb^, ppr'i- £<y, Ranti^o, which as a Learned * Author ob- * S.Fifher, ferves, is ever ufed in Scripture by the Holy Spi- rit, when he fpeaks of fuch a thing as Sprinkling, yea, 'tis ufajf three times in one Chapter, vi\. Mb.- £.13,19,21. and is always translated Sprink- ling : Neither is there, faith he, any one place of Scripture, wherein the word £p/Ti£a is rendred to baptise, or ufed to fignify baptizing : Neither is there one Scripture wherein the word B*TTif<y, Baptijo, is rendred Springing, or ufed to fignify fuch a thing as Sprinkling. This being Coy and certainly fo it is i How ftrangely hath the World, and many Godly Chriftians, been deceived, thinking they have been Baptized, when in truth they never were to this day, but only Aanti\ed.
We have had many long and tedious Difputes,
:and perplex'd Co nt rover fies, about the true Form or Manner of Baptizing, whereas che thing
in
26 Gold Refin>d^ or,
in difference, is properly not the Manner or FormofEaptizing, but what Baptifm is j for, as i| one obferves, A Man may ride many ways, vi\.'\ Eaft, Weft, &c. backward, forward, apace, or.flowly, &c. yet all this is riding ftill, whilft the Man moves to and fro on Horfe-back, be- caufe the very formality of that A&ion of riding, confifts in being carried by a Beaft y but while he moves upon his own Legs up apd down, you can- not at that time denominate him riding. Inl like manner a Man may be Bapttyd [ Anglke,\ Dipped ~] or put under the Water many ways,! vi\* forward, backward, Tideway, towards the right Hand or Left, with a quick or flow Motion, -,\ and yet all the while be Baptized ; if he is puc i under the Water, for in fuch refpecYthe Form cr manner of Baptizing, i.e. Dipping) dothconfift : the manner of Baptizing is one thing, and the | manner of Rantizing is another : Sprinkling is : Sprinkling, let it be done how you pleafc, buc { i t never was, nor never will be Baptizing.
And that Baptifm is any thing jgfe than Dip- i ping* or Warning, which is by plunging ofdip- ping, we do utterly deny ; for as the cutting oft' a little bit of the Foreskin of the Flefli, and i Circumcfr not the twentieth part round, is not Circumci- i /torty a cut- fion 3 fo fprinklinga little Water on the Face is | 'ting the not Baptifm : As .it would be ridiculous, and ve- j fire-Sty* ry abfurd to call that Circumciiion, fo it is as falfe ij "round about and ridiculous to call Sprinkling, Baptizing. quite off. If Accidentals, or meer Acceifaries, be. want- ;
ing unto Baptifm £ faith one ) there may be I right Baptifm notwithftancfing, but abftraft die | abfolutely Necelfaries, 'tis not only none of the i Baptifm of-Chrift, but truly not any Baptifm | at ail.
Baft if m in its Trimitive Parity. 27
Objett. But the word Bsltti^co, though it fig- tifies not to Sprinkle, yet not only to Dip and overwhelm in Water, but alfo to Wafh, and "0 'tis rendred in the Lexicons, as mull be ac- knowledged by you.
Anfw. If the word Bclitti^u do fignify to wafh, yet it is a real total vvaihing, only fuch a warning as is by Dipping, Plunging, or Twilling the Subject in Water, and that fignificacion is far off from Sprinkling : Can any thing be faid to be truly wafh'd, that hath only a little Water fprinkled upon it ? Danvers
The beft Lexicons, and moft eminent Cri- Treatife of ticks, as well as the holy Scripture, do moft Baptijm, plainly decide the Controverfy, as Mr. Danv&s 2d. Edit. and others obferve. p. 1 8 2.
. Scapula and Stephens, two as great Mafters of the Greek Tongue as moft we have, do tell us, in their Lexicons, that &Mrri£»> from B&wtw, fignifies mer go dimmer go, obno\ item tingo, quod fit immergtndQ) inficer{ imbusre, viz. to dip, plunge, overwhelm, put under, cover over, to die in colour, which is done by plunging.
Grotius fays it fignifies to dip over Head and Grotius. Ear s.
Pafor, An Imraerfton, Dipping, or Subrner- Pafor. fion.
Voffius fays, It implieth a warning the whole Voffius. Body.
Mhcozm in tys Dictionary, fays, that Banrnffua. Mwcsus. a, BaTTjJ'o;, h in the Latin Baptipnus, in the Dutch Doopfct, or Doopen Baptipnm or Baprifme, to dive or duck in Water ; and the fame with the • Hebrew Tabal> which the Septuigint, or Seventy ^3£3 Interpreters, render by BctTTi(eo, Baptlfo to dip, as thefe Texts in the old Teftamesc fhew, Gen. 37, 31. Exod. 12.22. Lev. 4, 6. and 17. 14.
Dent.
28 GoldRefmd) or,
Dent. 2,3. 24. Num. 1 6. 18. 2 King. $. 14, &c. Cafau- This, faith Cafaubon, was the Rite of Bapti
bon. zing, that Perfons were plunged into the Wai
ter, which tte very word Bapti\o fufficiently de I monfh ates. Which as it does not extend fo fai as to fink down to the Bottom, to the hurt o the Perfon, fo is it not to fwim upon the Saj
perficies — Baptifm ought to be adminiftrec[
by plunging the whole Body in Water.
Dr. Du- Alfo I find our late Famous, Learned, and Re^i
Veil. verend Dr. Du-Veil, in his Literal Explanation;
ofrhe^/, Chap. 1. verf. 5. citing the fame!
Author in thefe words, The word MmrY^Gm
favs Cafaubon, is to dip or plunge, as if it werdl
to dye Colour.
Liegh. Leigh in his Critica Sacra, faith, its native and!
proper iignification, is to dip into the Water, on
to plunge underwater, Mat. 3. 6. AttsS. 38J
and that it is taken from a Dyer's Fat,and imports 1
a dying, or giving a frefh Colour •-, for whichj
alfo he quotes Cafaabon, Bucanan, Bullhger, ZancbyA
Spankm'ms : Ke faith withal, that fome would jl
have it fignify Warning •, which fenfe Erajmus^
he fliith, oppofed, affirming that it was not other-]
wife fo, than by Confequencej for the proper j
fignification was fuch a dipping or plunging,
as Dyers ufefor dying of Clothes.
De prim. Salmafim faith/that that is not Baptifm which,!
paP<e,p,ioz. they give to Children, but Kantifin.
Beza. ' B®@i on Mat.%. 1 1. . faith, the word Bapti^o fig- j niffes to dye, by dipping or wafhing. De Jure Selden faith, That the Jews took that Baptifm Nat, &c. wherein the whole Body was not baptized, to j I.2.C.2. be void.
Treatife of 'm Mr. Darnel Rogers faith, That the Minifter is to . Sacr.parA. dip in Water, as the meeteft Aft the word Bap-\ c.3.p,i77. tfy notes it, for the Greeks wanted not other
words
B aft i 'fin in its Primitive Purity. 29
words to exprefs any other Aft befides Dipping, if ;he Inftitution could bear it. What refem- blance of the Burial and Refurreftion of Chrift is in Sprinkling ? All Antiquity and Scripture . confirm, that it was Dipping.
If you would, faith Dr. Taylor, attend to the Rule of proper fignification of the word, Baptifm iigni- Confciexce, fies plunging in Water, or dipping with wafli- 1. 3.C.4. ing.
. In the Synod of Celichyth, where Wolfred Arch- An.D.2r6. Bifhop of Canterbury prefided, as 'tis cited by Dr. Da-Veil, it was ordered that the Presbyters fhould rake- heed, that when they adminiftred the Sacrament of Baptifiri, they (hould not do it by pouring Water, but always by plunging, ac- | cording to the Example of the Son of God, j who was plunged in the Waters of Jordan.
The fame Reamed Author affirms, this was I the conftant practice of the Univerfal Church, till 1 the time of Clement the $tb, who #£is crowned jPope, faith he, Anno 1305, under whom firft of all the Second Synod of Ravenna approved the Abufe introduce into fome Churches, about an hundred Years before that Bapjifm, without any Neceflity, fhould be adminiftred by Afper- fion. Hence, faith he, it came to pafs, that con- trary to the Analogy, or intended myfticai iig- nification of this Sacrament, all the Wed, for the moft part in this Age, they ufe Rantijm, that is, Sprinkling inftead of Baptifa, -as Zepper fpea.ks, -to the great fcandal of the. Greeks and Ruffians, who to this day plunge into the Water thofe they Baptize, and deny any one rightly CW.Flor. baptized, who is nqt plung'd into the Water, §.9. e.g. & according to the Precept of Chrift, as we may livuf Infant find in Sylvefkr, Sguropulus, and CaffMder 5 -the Sapti fmy .Cuftomof the Ancient Church was not Sprink- p 693.
ling,
3<d Gold Kefiud \ or^
ling, but Immerfion, in purfuance of the fenf of the word Bapti^p in the Commandment, an Duffer Da- 0f tj,e Example of our Bleffed Saviour, fait to.L3.a4. Dr. Taylor.
Reg.i$. t The Greek word Baptein, Q faith Salmaftm Num.9. ^ fcom which the word Baptism derives, fign ^.Martins fies immerfion ', not did the Ancients othei Lije,N.i6. ways Baptize,
Diatribe on Mr* J^fo ^e^e -^h* f^at ^ere was no fm Titus 2 2 t^'mg as sPYlltk!'mS or Rantifm ufed in Baptifm i *' 'the Apoflles Days, nor many Ages after: He ha fpoke more proper if he had {aid, there was n Rantifm- ufed in the Apoflles Days-buc Eaptifn than to fay no Rantifm- ufed in Baptifm, fith h could not be ignorant but that they are twi diflind Actions, and it*cannot be Baptifm at al if it be only Sprinkling or Rantifm as is nov ufed, Dipping or Immerfion being the ver Thing, not an Accident, but an Effential, fo ah folutely n^fefTary, that it can't be the thin without it. Pan. Car j^ ancient Vfe of Baptifm, faith Cbamier, wa thol.Tom.4. to dip the whole Body into the Element, therefore *dl I.5. c.2.i John baptise h a River. Annfhai. m Neither is it amifs to give you what Br. Ham John 1 2. V mond fpeaks upon this account in his Annota Mat. 2. uons upon John 13. 'to. where he faith, tha Ba'ttJi^Q- fignifies an Immerfion, or washing th whole Body, and which anfwereth to the Hebrew Word n^DB" ufed for dipping in the Old Teftament and therefore tells m upon Matth. 3. j. that Johr baptised in a River, vi\. in Jordan, Mark i.-$ in a Confluence of Water* as _/£non, John 3. 23 ■ becaufe "'tis f aid there was much Water ; which he fur- ther makes out by the -Name by which the Greek; called the Lakes where they ufed to wafh; alfo th Ancients, he favs, called their Baptifterions, or th
Bavtifm in its Primitive Purity. 3 1
Veffels containing their Baptifmal Water, Colum- bethras, w?;, fw'mming or diving-places, being made very -large with Partitions for Men and Wo- men.
To all thefe famous Authors, ic may do well to add our lace Annotations, begun by the Learned Mr..p00/,newly printed,fee what they fay Poofr on Mat. 5. 6. A great part of tbofi 'who went out to Annotat. hear John win baptised, that is, dipped in Jordan, and on Mai. 28. 20. fay they, it is true, the fir ft Bavtifm of which we read in holy Writ, were by Dipping the Ptrfons bapli\etL
The Dutch Tranflation, according to their Language, reads Dipping.
Matth. 3. 20. Jefm ge doopt \ijnde, is terftont opgt-klommon uit bet Water.
And when Jefus was dipp'd he came out of the Water ; hence they, for John the Eaptift, read John the Dipper ', and for he. baptized them, be dipp'd them. Why our Translators, who have been fo faithful and exad generally in all things £as is acknowledged by all Learned Godlv Men in the tranflating the holy Bible ) fhould leave the word Baptifm ( it being a Greek Wordj and not translate it into our Language, as the Dutch have done into theirs, I know nor, unlefs it were to favoifr their own Practice of Bantifing or Sprinkling, which the word Baptix? will in no wife bear, as is confeft by a whole . cloud of Witnelfes.
Mr. Ball in his Catechifm renders it warning Ball. I by Dipping.
See alfo Dr. Ames in his Marrow* of Divini- Boo^_ r. ty. Cap. 404
Mr. Wilfon in his Di&iosary faith, to baptize, Wilfin. is to dip into the Water, or to plunge one into. I the Water.
Alfo
32, Gold R (fin d; or±
Alfo in the Common-Prayer-Book dipping into the Water is given as the proper and. pri- mary Signification of the word.
We will leave this to the Confideration of allthinking Men, ic being fo, i. e. that Baptifm is Dipping or Plunging the Body all over in Wa- ter, whether Infants can be the Subjects' of it, fith their tender Bodies cannot bear being plun- ged thus into the Water in cold Climates, with- out palpable danger of their Lives.
CHAP. III.
Proving that Baftifm is dipping, plunging, and covtring the Body all over in Water from the PraBice of the Pri- mitive Times.
CErtainly no better courfe or way in the next place we can take to find out what Baptifm is, than to examine the Scripture, and fee what the thing was which the Saints pradi- fed in the Primitive Time, where we read they. did baptize, or were baptized: for as the Jews in Circumcifion air along were to praclife that Rite, as it was commanded, and pra&ifed by Abraham '-, and keep the Pafleover as it was given to them from the Lord by Afofes, together with all other Ordinances and " Services whatfoever, it behoved them to obferve the firft or Primi- tive Inftitution and Practice of every particular Duty, and were not to derogate from thence in any thing whatfoever i and .for their adulte- rating
Baptifm in its Primitive Purity* 33
rating any of the Ordinances of God, they brought themfelves under the Wrath of God, and many heavy Judgments from him, v.s the Old Teftament doth fufficiently vvitnefs ', fo it behoveth us, I fay, to fee to the frrft or Pri- mary InfHcution and Practice of Baptifm in the Gofpel-Time, that being a Pattern or Rule to us, and to all Chriftians to the end of the World, in rcfpec~t of every Gofpel-Ordinance ; and if we derogate from that Rule, we muft expect to meet with fharp Rebuke from the Almighty firft or lair. Now that that Ordinance which is called Baptifm, is Immerfion, Dipping, or Plunging into Water, will appear, tf we obferve the Practice of John the Baptift, who was the firft that was fent by Chrift to baptize; read Mit. %.6. he 'tis positively faid baptized in a River, vi\. in the River Jordai.
Diodate on this place in his Annotations, faith Diodate lie plunged them in Water •, and our late Anno- Annotat. tators fay he dipp'd them in Jordan. Pool's
Moreover 'tis faid that John was baptising in Amotat. J$xior\maY Salimj the Reafon is given, becanfe Joh. 2, 2?, tbm riffu much Water. Now if it had not been dipping or covering the Body in Water, this could be no reafon, for a little Water would have ferved to fprinkk thoufands, as Cornelm a, Lapide notes.
Pifcator on this Paflage faith* that Baptifm Was See Mr. dipping the Body in Water. Gofnold's
Alfo our late Annotators t upon the place fay Doclrine cj thus, yi\. It is from hence apparent, that both Ckifi Baptifm, on& John baptised by dipping the Body in the Water, pag. 20- life [bey need not have fought places where had been + p0olV a great pUnty of Water, they fay well, and lei's Annot. ori they could not fpeak unlefs they would ftifle j0i1# 2.23. their Confciences, or offer Yieknce K> their D Reafon :
34 Gold Refin'd; or,
Reafon : but if they ha,d from hence faid, it is apparent that Chrift and John Bapti%td, and not R&ntk$d Perfons, they had come off better, and had undeceived the People.
Secondly, 'Tis faid when our bit fled Saviour
, was baptized by John in Jordan; he went up
Aft' a 8 rtraightway out of the Water, &c. and Philip
Acts 8. 3 > ancj ljle £um<n 'tis- faid went both down into
3?' the Water, and that they came up out of the
Water.
The Affembly in their Annotations on tins Text, fay, they were wont to dip the whole Bo- dy ; and Pifcator on the place £ as I find him quoted by a worthy Divine ") faith, the ancient manner of Baptifm 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 fprinkled with a little Water.
There is no ground to think they would ever have done fo, if Sprinkling or Rantifm had been the Ordinance required of them, the manner was not to apply Water to the Subieft, as fome do, but the Subject' to (nay into) the Water.
In Mx>\ i. 9. Tis faid, Jefus was baptized of John in Jordan : Now, faith one on this place, it had been non-fenfe for Mart^ to fay that Jefus was baptized in Jordan, if it had been fprink* ling, becaufe the Greek reads it into Jordan, Ei? 70V 'loqJailuj, could Jefus be faid to be fprinkled into Jordan ? 'tis proper to fay he was bapnz'd, that is, dipp'd into Jyrdan, and that was the Ad and nothing elfe, 2s all the Learned acknowledg.
Moreover, Philip needed not to have put that noble Perfon, who was a Man of great Authority under Candace Queen of the Ethiopians;, to .the
trouble
Baptifm in its Primitive Purity. 3 5
trouble to come out of his Chariot ("if Sprink- ling had been Baptifm) and to go into the Water and dip him ; or if Sprinkling might Hare done as well as Dipping, fure Philp would on this occafion have difpenfed with Immerfion, and let Rantifm have ferved, considering he was a great Man and en a Journey ; he might have fetch'd a little Water in his hand and have fprinkled him in the Chariot. But as Philip had preach'd Baptifm to him, fo there is like ground to think that the Eunuch very well »n- derllood what it was, and readily fubmitted to it •, but if Sprinkling would not excufe them, I know not how any Chriftian can think it may excufe us in thefe days ; we have no Reafon to think Chrift Jefus, or his Apoftles, did do or teach any thing in vain, yet fo we muffc con- clude, if he went into a River to receive no more than Sprinkling ; and fo we muft think of Philip and the Eutuch alfo.
. But to proceed, here I cannot well omit that which Mr. Daniel Rogers, a mofl worthy EngliOl Rogers fa Writer, hath faid in a Treacife of his, It ought his Treatije ( faith he ) to be the Churches part to cleave to the of the tw6 Inftitution+ which is Dipping, efpeciaUy it being not SicramWtt^ left arbitrary by our Church to' the Difcrefion of the par,r 1. Mniflcry but required to dip or divt : And further cha£. 5. faith, that he betrays the Church, whofe Officer he is, to a dijordefd Error, if he cleave not to the Infiituti* on, rphich is to Dip. What abundance of Be- trayers"'of the Truth and Church too have we in thefe da^s ? How little is the Inftitucion or Practice of the Primitive Chriftians minded a- mongft many good Men ? and where is the Spi- rit of Reformation ? And doubtlefs that fa- mous Author, and Learned Cncick Cafahbon was in the right $ will you have his words ; D 2 "I
Gold Refind \ or,
" I doubt not, faith he, but, contrary to our " Churches Intention, this Error having once j i, " crept in, is maintained fhll by the Carnal " Eafe of fuch as, looking more at themfelves " than at God, ftretch the Liberty of the " Chupch in this cafe deeper and further than " either the Church her felf would, or the So- " lemnefs of this Sacrament may well and fafely
" admit. Afterwards further faith, I confeis
" my felf unconvinced by Demonfiration of " Scripture far Infants Sprinkling.
But Oh! how hard is it to retraft»an Error which has been fo long and generally received, efpecially when there is Carnal Eafe and Profit attending the keeping of it up, and when the contrary Practice, I mean dipping, is look'd up- on fo contemptible a thing, and thofe who do it are daily, by the ignorance of foolifh Men, reproached and vilified, as it is now as well as in former days.
Ads. 8. 58. And they went' both down into
tkt Water, bath Philip and the Eunuch, and he- baptised him.
f We may fee, faith Calvin, what fafhion the 53. " Ancients had to adminifter Baptifm, for they " plunged the whole Body into the Water : " The ule with us is now, faith he, that the 44 Mjnifter carts a few drops of Water only upon " the Bpdv, 01 upon &.%. Head.
And upon John's baptizing in Mnon near Sa- iim, Jch.o,. 23. faith the fame Calvin, "From " this place we may gather that John and Chriji " adminifrred Baptifm by plunging the whole " Body into the Water.
The Learned C ajet xuupon Mat. 5. 5. faith, Chrift sfcended out of the Water j therefore Chrift wa* baptized by John, nee by fprinking.
or
Baptifm in its Primitive Purity. 3 7
or by pouring Water upon him, but by Immer- fion, that is, by dipping or plunging into the Water.
Moreover, Mtfculits on Mat. 3. calls Eaptifm Mufcul. en Dipping, and faith, the Parties baptized were .-^6*. 3. dipped, ilot fprinkkd.
Objift. But it is (till objected, Sprinkling is Baptizing, fay you what you will \ and Baptifm fignifies Sprinkling as well as Dipping.
Anfw. To this we always anfwer, and again fay and teftify, that the Greek word to fprinfye; is, g^FTif*, Rantixp ; and that the Tranflators themfelves never fo much as once, in all the New Te (lament, render Baptifm, Sprinkling 5 and where is the Man that affirms the word fignines Sprinkling f
Objett. But the word Biptkp will bear VVafli- ing.
AjiJw. V Ve anfwer then, Tis filth wafhing as is done by dipping •, fo much as is baptfyd, or warned, is dip'd, and your Rantifm is no warn* ing j and we alio fay, and that too with good Authority, that though the word Baptitpdoth fometimes allow of that Acceptation, yet it is not the direct, immediate, genuine, and prima- ry fignification of it, for that is to dip, or plunge, as you fee in the Lexicons. But at the beft 'tis but indirectly,collateraIly,by the by £as one obferves ) fo meant, or improperly and re- motely, that it fo fignifies : And we ask, Whe- ther when we try any Master by the fignirlcation of the word as 'tis in the Original, we fhall go t6 the direct, original, prime, and proper, -or to the occasional, remote, indirect and impro- per iigniucation to be tried by ? Your practice ic feems is built only upon the indirect, impro- per and remote acceptation of the word, and D 3 there-
3 3 Gold Refijfd\ or,
therefore is at belt only an uncouth, indirect, im- proper and far-fetcrfd pra&ice •, and indeed, as the word is found in Scrip ture,refpe&ing ChrifVs Ordinance of Baptifm, it is evident to all whack fignifies.
Objeft. But the Pbarifees; Ma:t\ j. 4. held th* rvtfhing of Hands , Veffils, Cups, Pots, and Bids, &c. and there VVafliings are called Bap* tifm.
Anfw. Yea, and what then, for, faith Mt.WUfii, to baptize, is to dip or plunge primarily, and Signifies fuch a warning as is ufedi in Bucks where- in Linnen is plunged and dip'd ; and thus they wafh'd their Veflels, Hands, and Cups, zi\. they (willed, rinfed, cleanfed, and totally warned, dip'd, or wetted them all over wich Water, or elfe you may be furc it could never be laid they baptized them. But, Sirs, who-ever wafhes 'JJands, Cups, Pots, or Beds," by fprinkJing a few Drops of VVater upon them ? there is no wafhing by fuch a kind of Sprinkling. O that you would give over fuel* Arguing, fince the practice of Baptifm in the Primitive Times doth, as you have heard, evidently (hew that the Baptized were always dipped all over in 'Water; Certainly 'tis no Baptifm at all, if not foadminiftred.
Cb'yM. Poth it follow that we muft Baptize fo now ? That was hi a hot Country ; but we live in a cool Climate, and when Children were pipt, fome of them died ; and Ged will bivi Jitrey^ not Sacrifice.
Aifa. Ought you not to make Qod's Word your Rule ? Have yen a Difpenfation to make the Commandments of God void by your Tradi- tions, ? yye conclude, the Inftitution of Chrift; and the Pra&ice of the Primitive Church, ought
Baftifm in its Primitive Purity, 39
co be followed in all things as near as we can. But you fay this is a cold Climate : Pray, Sirs, did not Chrift, when he gave forth his Commiflion to his Apoftles, to teach and make Difciples, and Baptize, bid them go into all the World, and into- all Nations ? Were they not to go into cold Countries as well as Hot ? And, were#they not to teach the fame Doctrine, and adminifter the fame Ordinances alike where-ever they come ? Or, did he tell them they fhould Baptivj thofe in hot Countries that were Difciples, and fomtiy fuch who received the Word in cold Countries ? Unlefs you can prove this, I am furc all you fay is nothing.
Certainly you were as good never pretend to Baptize, but wholly deny it, and caft it off as a low and carnal Thing, as fome do, as to do another thing in the room of it, which Chrift never commanded, and call it his Ordinance ; Which we do declare and teflify, by the Autho- rity of God's Word, and a great Cloud of Wit- ness, who all underftand the Greek Tongue, (_ may be better than fome of you do ) that 'tis , no Baptifra at all, but a thing of Man's devifing brought in, in the room of ChrilVs Baptifm, and unjuftly fathered upon him.
Sirs, How dare you, In the Name of the Fa- ther, Son, and Holy Qhoft, fay, J Baptise thee, &c. when you do but Ranti\e the Perfon ? for you neither dip the Perfon, # nor wafh him. Has the Holy Trinity given you 'any Authority fo to do ? For God'sfake, for time to come, ufe the Names of thole Perfons by whofe Authority it was firfl fet on foot and given forth, rill you can fhew. you have Authority from Jefas Chrift to fprinr k]e, or pour a little Water upon the# Face of a poor Infant, or an adult Perfon. Nor is ic any D 4 marvel.
4<3 Cold Refind-, or,
marvel, when they did dip poor Children in Water, that fome of them died, (1th they are not the true Subjefte of Baptifm ; if they had, no doubt God would have preferved them, as well as he did thofe Babes whom once he re- quired to be Circurnciie \ Can any' believe God would command any fuch thing to be done, that mould endanger the Life of a Child ? that was dcuDt!efs a juft Rebuke for the prophanation of ChriiTs Wetted Ordinance, lie^ill one day, I fear, fay, Who hath nqnind this at ynur hinds? Nay, and who knows what Judgments and VVratli may come upon this Land for the abo- minable abufe of the Sacred Infticuucn of Bap- tifm. God many times [hews Men their 5m, by the punifhment he brings upon them, if ycu are fo fond 'of Humane Traditions and Innovati- ons.
Objtft. But why muft the whole Body be dipp'd > may not the Head be fuffiCient, that be- ing the principal Part?
An fa. I mull confefs, in a late Difcourfe I had- with a Minifler of the Church of England, he pleaded for this, feeing he eoui"d not defend Ran- tlj'm. But to give a direct Anfwer, pray confider whether it be the Perion, (_vl\. the Man or Wo-- man) or part of the Perion that Chriil com- manded to be baptized j if not the whole Body, why. might it noc ferve only to warn or dip the Hand' ? Eut if it were tke Hands only, or the Feet; or the Head only that was to be gapcized, I*, f. dipped, a fmallVeflel of Water would have ferved, and no need for Chifl or John to have gone into Rivers and Places where there was much Water, to baptize.
2. Is itnotfaid, John baptized him, i.e. our bleiled Saviour, not part of him : Eut as the blef- • - - fed
Baptifm in its Primitive Purity. 4t
fed Virgin bore him in her Womb, and brought hl'n forth, and laid him in a Manger $ fo John bap- tized, or dipped him, that is, his whole Body in- to Jordan, or in the River Jordan. Moreover, *cisfaid, Afts 8. 12. fheytpgrt baptised, both Men and Womin, ( that is, the Bodies, the whole Bodies of thofe Men and Women) and not fome Part or Members of them : If this be not granted, we mall be run into many ftrange Abfurdities ai- mofr every where in reading the Sctiptures,
3. To put this out of dou'ot, 'tis evident the whole Body ought to be dipp'd or baptiz'd, be- caufe'(aswe (hall fnew in the next Chapter) Baptifm is a Figure of the Burial and Refur- fe&icn of Jefus Chflft,. nay, called a Burial. Now a Perfon is not faid to be buried, that is nor totally covered in the Earth \ no more can a Man be faid to be baptiz'd, except he be covered all over in the Water.
4. We have fhewed how all the Learned a- gree, and pot!tiveIy*aifert, that Baptifm was ad- miniftred in the Primitive Times, by a total dipping the Body in Water. And indeed at. flrft, when this Innovation of Rantifm came in, they »fed to fprinkle the Body all over, being ftre it ivas not one Part, but the whole Body that was to be baptized, and fo 'they Rantiz'd the whole Body. But you are gone here too, for you in (your Pract.ice,and in your own Senfe") Baptize but the Face only \ fo that all your Peo- ple are unbapcized Perfons, as evident as any. thing- can be, take it how you will, if it fhould be granted, I mean, that Sprinkling is Bap-
#tifm,
CHAP'
42 GoldRcfiad -■> or.
CHAP. IV.
f roving that Baft if m if Dippings T lung- ing, or Burying the whole Body in Wa- ter, In the Name, &c. from the Spi- ritual or Metaphorical figmfication of thyf C off el- Ordinance or Adminiftra- tion.
TO make it appear yet more fully, that Bap* tifm is riot fprinkling, pouring, nor any other thing, than dipping, plunging, or cover- ing of the Body in Water, we fhali proceed to examine what it was ordained for by our Lord Jefus Chrift, to hold forth, -er to be a Sign or Reprefentation of ; • for like as in the Holy Sacra- ment of the Supper, it behoveth us to know, what the breaking of the Bread, and pouring forth of the Wine fignifies, or are Figures of; fo in like manner we ought ( with as great care J ro endeavour to know what is held forth, or re- prefented to us, as the Holy Signs of the BlefTed Sacrament of Baptifm *, for as all true Chrifti- ans readily do confefs and agree with us, that the Ordinar.ce cf the Lord's Supper is nor, cannot be rightly nor truly adminmred, if the great Ends and Defign of Jefus Chrift, in the Institu- tion of it, are not anfwered thereby, or what it was ordained and appointed to fignify, plainly held forth and reprefented in its admmiftration \ but it is contrary wife a .great abufe and propha-
nation
Bavtifm in its Primitive Purity. ' 43
nation of It ; and from hence we, and all true Proteftants, always fay, Let us keep to the exaft words of the Inftitution, and manner of its firft Celebration, that fo the great Things fignffied, both by the breaking the Bread, and pouring forth the Wine, may clearly appear, and be reprefented in the Adminiftration thereof.
Now then, this is that which we affirm, -m. That as the Sacrament of the Lord's Supper was ^rdained to hold forth the breaking of Chriffs Body, and. the pouring forth of his Blood ; So in like manner the Sacrament of Baptifin was inftituted and appointed, to hold forth Chrift was really dead,.buried, and that he arofe again for our Jufhficajion. And that this is fo, we fnall not only prove it from the plain Authority of God's Word, but by the joint Teftimony of almoft a1.! famous Writers and Divfnes we have liiet with, Ancient or Modern. And indeed we cannot but be much affefted with the great Love and Goodnefs of our Blelfed Saviour in the In- itiation of thefetwo great Ordinances, it being his gracious Defign and Condefcention, hereby to hold forth, or preach, as I may fay, to the very fight of our vifible Eyes by thefe fir and proper Mediums, the glorious Doclrine of his Death, Burial, and Refurre&ion, which in the Miniftration of the Word, is preached or held forth to the hearing of our Ears, that fo we might the better and more efte&ually be efla- bliihed and grounded in the fure and ftedfaft belief thereof-, which is indeed abfolutely ne- ceflary to Salvation, as the Apoftle doth plainly teftify, 1 Cor, 1 5. 1. a, 3, 4. Moreover, Brethren, J declare unto you the Gofpel which I peached unto you, which alfo you received , and wherein you ft and y verf. u
By
44 Gold Kefmd\ or,
•
By which alfi you are faved, if you fyep in memb- ry what I preached unto you, nnUfs ye havt believed, in vain, verf. 2.
For I delivered unto ytu firft of all, that which I a!fo received, how Chrift died jor our Sins, according to the Scripture, vcrf. 3.
And that he was buried, and that he rofe again the thWd day acceding to the Scriptures, verf. 4.
This being fo, let none blame us for contend- ing fa earnestly for this Ordinance according to the Primitive Purity, or its Original Glory, wherein, according to the gracious Defign of Je- fus Chrift we daily receive, in beholding the Ad- miniftration of this Sacrament,(as well as in the Lord's Supper what is reprefented to us)fuch a blef- fed ef lablifliment in the Truth of the Doctrine of ChrifVs Deajh, Burial, and Refurreftion,as well as in many other Refpe&s,the Profit and life appears to us, no Ordinance being more fignificant, or ordained upon more weighty and glorious Pur- pofes and Defigns : for certainly, if we confider the grand Errors and Herefies of the prefent Age, fo boldly maintained amongftus, Q>y thofe deceived People who cry up the Light within to be the True Chrift ^ or that the Light or Power •in that Perfon, called Jefivs of Nazareth, difrind and apart from the Body that was Crucified, &c. is all the Chrift they own) it will ckarly con- vince us how gracious Chrift was to appoint this Ordinance, bcfides the Word to confirm us in the Belief, that thQ True Saviour was a Man, and that he did die, and was buried, and rofe again, which we fee in a Figure reprefented before our Eyes, in the admihii rratibn of this Ordinance ; And that this is fignified in Baptifm, we fhall now prove i
■n
Baptifm in its Primitive Purity. 45
Firft, From the Scripture.
Stcondfy, By the Confenc and Agreement of 2 Cloud of Witnelles.
1. The flrft Scripture is Rom, 6. Therefore we jkt buried with Ckift in Baptijm : He feems, fay p00pj j^m our late Annctators, to allude to the manner of mat Baptizing in thole warm Eaftern 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, faith, we are buried Cajetan. with him by Baptifm into Death. By our Bury- ingjhe declares our Death by the Ceremony of Baptifm ; becaufe he that is baptized is put un- der Water, and by this carries a Similitude of him that was buried, who was put under the Earth now, becaufe none are buried but dead Men — from this very thing that we are buried in Baptifm, we are afllmufated to Chrift buried, or when he* was buried.
The Atfemblite Annotations on this place of Affemblies Scripture fay likewife thusf i, e. in this Phrafe Annetat, the Apoftle feemed- 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 thenraife them tfp again out of it, to reprefent the Burial of the old Man and our Refurredion to newnefs of Life : the fame faith Diodate.
Tikmu^ a great Protefiant Writer, fpeaks Tilerlus h fully in this cafe ; " Baptifm, faith he, is the bit Difput, " firft Sacrament of the New Teflament, infti- p. 8 8 6,8 8 9 " tuted by Chrift, in which there is an exacl; 890. on " Analogy between the Sign and the Tiling Rom. 3.4. *\ fior.iried i the outward Kite in Baptifm is three- fold:
I, Termer-
A6 Gold Refined; or,
I." Tmmerfion into the Water.
2. Abiding under the Water.
3. A Refurre&ion out. of the Water. The Form of Baptifm, vh. internal and etfen-
tial, is no other than the Analogical Proportion whicfy the Signs keep with the Things fignified thereby ; for the Properties of the Water in warning away the Defilements of the Body, do in a moft fuitable Similitude fet forth the Effi- cacy of Chrift's Blood in blotting out of Sins *, fo dipping into the Water doth in a moft lively Similitude fet forth the Mortification of the old Man, and rifing out of the Water, the Vivifi- cation of the new Man : The fame plunging into the Water, faith he, holds forth to us that hor- rible Gulf of Divine Juftice, ia which Chrift, for our fakes,was for a while in a manner fwallow- ^ ed up — -abiding under the Water (how little &rAve' time foever ) denotes his Defcent into Hell * even the very deepeft of Lifelefnef£ which ly- ing in the fealed fir guarded Sepulchre, he was accounted as one dead ; rifing out' of the Water, holds forth to us a lively Similitude of that Conqueft which this dead Man got over Death in like manner, faith he, 'tis there- fore meet that we being baptized into his Death and buried with him, fhould rife alfo with him, 2nd fo go on in a new Lite, — ■ Ambrofe. &• dmkrofi faith Water h that wherein thi Body is plunged to wafh all Sin arviv, thert all Sin is buried : we fuppofe he means 'tis a Sign of this, to fhew that all Sin is buried.
Many other of the Ancient Fathers fpeak to
the fame purpofe, as is obferved by the famous
•SVf.D'.Du Sir Norton Knatchbul in his Learned Notes printed
Veil on at Oxford, i6tj. (cited by Dr.Da^Q the
^icls 2. fen.e "and meaning of Peter Q faith he) cha:
Baptifm,
Bapifm in its Vrimitive Tarity, 47
Baptifm, which now faves us by Water, that is, by the ailiftance of Water, and is AntitypiCal to the Ark of Noah, does not fignifie the laying down the Filth of the Flefh in the Water, but the Covenant of a good Confciense towards God, while we are plung'd in the Water, which is the true ufe of Water in Baptifm, thereby to teftify our Belief in the Re furred ion of JefuS' Chrift. '■> fo that there is a manifeft Antlthsfs be- tween thefe words by Water, and by the Rejmrefti- on i Nor is the Elegancy of it difpleailng. c&s jf he fhould fay, the Ark of Noah, not the Floc&i, was a Type of Baptifm, and Baptifm was an Antitype of the Ark, not as Baptifm is a wafh- ing away the Filth of the Flefh by Water, wherein it anfwers not at all to the Ark, but as it is the Covenant of a good Confcience towards God by the Refurre&ion of Chrft, in the Be- lief of which Refurretfion we are faved, as they were faved by the Ark of Noah : For the Ark and Baptifm were both a Type and Figure of the RefurrecYion ; fo that the proper end jof Baptifm ought not to be underftood as if it were a fign of the warning away of Sin, altho it be thus oftentimes taken metonymically in the New Tefhment, sind by the Fathers, but a particular ft gnal of the Refurreclion by Faith in the Hefurre&ion of Chrift, of which Baptifm is a lively and emphatical Figure, as alfo was the Ark out of which Noah returned as from the Sepulcher to a new Life,and therefore not unapt- ly called by Philo, the Captain oj the new Creature; And the Whales Belly out of 'which Jonas', after a burial of fhree days, was fet at liberty: And the Cloud and the Red-Sea in which the Peo- ple of~iprall a^e faid to have been baptized j that k, net wafhed, but buried j for theV were
all
4$ Odd Refind \ or,
all Types of the fame tiling as Baptifm, vir, not the wafhing away of Sin, but of the Death and Refurre&ion of Chrift, and our own* to which the Apoftles, the Fathers, the Schola- fticks, and all Interpreters agree. The thing is fo apparent as not to need any Teftimonies. But becaufe there are not a few who do not vulgarly teach this Do&rine, it will not be fuperfluous to produce fome of thefe innumerable Te/ii- mpnies, that I may not feem to fpeak widiout Brok -, and firft let us begin with St. Paul, Rom. 6. 3, itwvp ye not that fo many of you that have bun 4. baptised into Chrifi, were baptised into his Death s Col. 2. 1 2. therefore roe are buried tvith him in Baptifm into 1 Cor. 1 5. Death, &c. Elfi what fhall they do that are bap- 29. ti\ed for the Dead, if the Dead rife not at all <j As if he had laid, if there be no Rcfurre&ion, Why are we baptized ? In vain does the Church ufe the Symbol of Baptifm if there be no Re- furrcftion. The like Testimonies frequently Ignat. occur among the Fathers — * that believing in Epift. ad his Death we may be made Partakers of his Re- Tral. id furreftion by Baptifm. Eaptifm was given in Epift. ad Memory of the Death cf our Lord \ we per. Philadelp. form t{ie Symbols of his Death and Refurredion
in Baptifm. 7uHin We know but one faving Baptifm, in regard
<. , there is but one Death for die World, and one
J *' J ' Refurredion from the Dead, of which Baptifm
is an Image. Baftl the Here Paul exclaiming, they pafs'd through Great. the Sea,and Vvere all baptized in the Cloud, and f Bapl of in tlie Sea f j he calls Baptifm the Tallage of Selmck* the Sea * for it was a flight of Deaih caufed by
the Water. Chryfoftom. To be baptized, and fo plunged,and to return Ambrof. up, and rife out of the Wadr? is a Symbol
of
Baftifm in its Primitive Parity. 49
of tlie defcent into the Grave, and return from tfience.
Baptifm is a Pledg and Reprefentation -of the Refurreftion f] ; Baptifm is an Earnefi of the jl LaAant.^ Refurreclion ; Immerfion is a Reprefentation of Bernard/ Death and Burial. Innumerable are tue Te- ftimonies which might be added. But fcjiefe I think fufficient to prove that Baptifm is an Image of the Death and Refurre&ion of Cnrift, (from hence we acknowledg the Myftery of our Religion, his Deity and Humanity ) and of all the Faithful who are baptized in his Faith^ from Death to Sin, to newnefs of Life, which. if they lead in this World, they have a moll affured hope, that being dead they (hall here- after rife to Glory with (Thrift: — Which things if (o, dwhat Affinity is to be feen between a Burial and a Warning,. that Chriftian Baptifm fhould be thought to draw its Original from Jewifh Lotions ? for if it were true that the end of our Eaptifm were to ilgnify a Walhing, or Ablution ; or if it were true, that the Jews of old did admit their Children or Profcly tcs into their Church, by the adminiftration of any diving, as it is aiferted by many* Learned Per- fons of late Days ; yet to prove that our Bap- tifm is indeed an Image of Death, and Refur- redion, not of warning, enough hath been laid. Thus far Sir Norton KnatcbkuL
And indeed, what this great Man hath aifer- ted, and clearly demonftrated, doth fully dcted our Brethren, wiio argue for their Childilh Ran- tifm, affirming, Though Dipping was che Bap- tifm that was praclifed in the Primicive Time* yet it doth noc from thence follow, that Dip- ping is eflential to Baptifm * they are the words.-
& ol '
Gold Refiy?d\ or,
of our late Annotators on Mat. 5. 6. The'Reafon they give is, Becaufe, the wafhing of the Soul with . the Blood of Chrift, the thing, fay they, fignifed by Baptifm, being exprejfed by Sprinkling, or pouring Water, as well as by Dipping, or being buried in Water.
In Anfwer, we fay with St. Bernard, viz. Im- merfion is a Representation of Death and Burial.
But faith the famous Dr. Du-Veil, To fu'oftitute in the room of Immerfion, either Sprinkling, or any other way of applying Water to the Body to fignify the fame thing, is not in the Power of the Difpenfers of God's Myftenes, or of the Church, for that, £ faith he ~) as Thomas Aquinas excellently well obferves, It belongs to the S'ipii- fizr to determine what Sign is to be iiftd for the figni- p cation ; but God it is, who by things fenfible,*figni- fies Spiritual things in the. Sacrament. To which let me add, Shall frail and {illy Man feek out, or contrive new Rites, or Signs, having other fig- nifications than everthegreat Lawgiver appoin- ted or intended, and call them by his Name, zi\. Ordinances or Sacraments of Chrift ? Will Gcd, I fay, ever, think you, fufter any Man, to invent, out of his own Brains, new Signs or Sym- bols- of Divine Gofpel-Myfteries, and father them upon him? What Ordinance hath he ordained to figuify the fprinkling of the -Bleed of Chrift ? this cannot certainly ftand with his Care, Wifdom, and Faithfalnefs ; you may as well, no doubt, and be as far juftified, to contrive fome 0- ther proper and fit Signs or Figures of ether Go- fpel-Myfteries, and call them Sacraments of Chrift, as to change his Holy Inft.mtion of Im- merfion, or Dipping, defigned and ordained by him, chiefly as it meft clearly appears to repre- &ne his Death, Burial, and Rcfurrection into
Sprinkling,
Baptifm in its Primitive Parity, 5 r
. Sprinkling, or Pouring, and make ic rcprefent warning in, or fprinkling with the Blood of Chrift, and then fay, and not blufh, It may ferve as we PI.
Cbjecl. But do you not acknowledg Baptifm to fignify our being warned in the Blood of Chrift ?
Anfip, In Anfwer to this, we do fay, in a more remote fenfc -Eapcifm doth hold forth our being warned or bathed in Chrift's Blood, which we doubt not but is ilgnified in that of Titit*-$. 5. by the warning of Regeneration ; and in Htb* 10. 22. Yet certainly Sir Norton Knatcbbul is in the right, The proper end of Baptifm, faith he, ought not to* be under ftoo4, as if it were a Sign oj the washing away of Sin, although it be ojt?n*times tafyn this Metonymkally in the New Teftament. This therefore, we fay, Warning is not at all the main or principal thing, or fuch as is immediately, or primarily, but only remotely, and fecondarily Signified thereby. But the Death, Burial, and Refurre&ion of Chrift, which is the Rife and Root, the, Original and Meritorious Caufe of all
^the Good we partake of, is the principal Thing fignifled hereby. But what advantage is it to you. that are only for Rantifm, for us to own Warning is fignified by Baptifm i fith Sprink- ling can, as you ufe it, in no proper manner re- , prefent Warning ? But fuppofe it did anfwer in that, yet it cannot be Baptifm, becaufe it cannotj nor does it in any refpeft reprefent the Death, Burial, and Refurredion of Chrift -, nor our death to Sin, and rinng again in a Figure, to walk m newnefs of Life-, which Baptifm we have fhewed was appointed to do, and therefore can be no other but * Immerfion, Dipping and Plunging, or covering the Body in Water, which £ 2 doth
5 2 Geld Refindi oiry
doth refemble, and moffc lively hold forth the Things fignified thereby to our fight.
Yea thefe Matters, vh(. ChrifFs Death, Bu- rial, and Refurre&iorj, are the cardinal or great Things to be confidered } for as in the Lord's Supper remotely many Things may be fignified to us, yet all the Things cannot plainly be reprefented to our Eyes ', but fuch Things that are the more immediate .Significations of ic are the proper Caufe of all the*refr, vfy. Chrifl Crucified, and our feeding on him by Faith, or the breaking of his Body, and the pouring forth of his Blood, are moft lively fet forth and re- prefented to our vifible fight: So in Baptifm likewife, the main and more immediate Signifi- cations, which are the Death, Burial, andRefur- re&ion of our Bletfed Saviour, with our death unto Sin, and vivification to a new Lite, is clearly i;efembled, though the Fruit cf his Death, and Remifllon cf Sin, and Purging, &c. are confe - quently gathered from ic alfo. vin./.d. Calvin faith, Baptifm m ifi ftpidturav>, in quurn (5, mdll nip jam mortui nwtiio tradlndi fwtt '■, I. e.
Thar, Baptifm is a form or way of Burial, and ncne but iuch as are already dead to Sin, or have repented from dead Works, are to be bu- ried. * chv. Alfo Learned Zanchy, I find, writes thus on
Col. 2. 12. Of Regeneration, faith he, there are tw'o pans, Morrrhcatibrj and Vivification, that is called a Burial with Chrifl, this a RefurrecVion with Chrifl , the Sacrament of both thefe, faith he, is Baptifm, in which we are overwhelmed or buried, and after that do come forth and rife again: It may net be faid truly, but facratnen- raily, of all that are Baptized, that they are LuTried with ChrHt, and raited with him,
but
Boiptifm in its Primitive Parity. ( 53
but only of fuch as have true Faith.
Now we may appeal to all the World, whe- ther Zanchy doth not clearly and evidently tefti- fy the fame thing which we aflert, iii%. that Bap-* tifm«isandcan be no other than Immerfion, or Dipping, ilth Sprinkling, all muftconfefs, doth not reprefent, in a lively Figure, the Burial and Refurre&ion of Chrift, nor our dying, or being dead to Sin, and Viviflcation to Newnefs of Life, faith he, Sacramentally, i. e. Analogically ; and in refped of the near Refemblance, yet truly to be buried with, and raifed with Chrift. This, we fay, cannot be faid of them that are fprinkled only ; for if in refped of Mortification, and Vivification, they may be denominated, bu- ried, and jraifed with Chrift, yet that outward Rite and Ceremony cannot of it felf denominate them fo much as Sacramentally buried and raifed with Chrift, for there is not fo much as any like- nefs of fuch Things in ir. But in true Baptifm, -ai total dipping the Body fn Water, and rai- ding it again, it is in a lively Figure held forth to. our fight. Chrvlb-
Moreover Chryfoftom faith that the old Man o' is buried and drowned in the Immerfion under Water •, and when the Baptized Perfon is after- wards raifed up from the Water, it rcprefents the Refurre&ion of the new Man to newnefs of Life, and therefore concludes (faith my Author) that the contrary Cuftom, being net only a- gainft Ecclefiaftical Law, but againft the Ana- logy and Myftical Signification of the Sacra* ment, it is not to be complied with.
It has been too long, God grant Men Light to fee their Error, anddofo no more. Prim.cft-
*A\Co Dr. Cave faith that the Party baptized (liamty9 . was wholly immerged, or put under the Water, p. 320,, E 3 which
54 Gold Refind'^ or,
which was the almoft conftant and univerfal Cuftom of thofe Times, whereby they did mod notably and fignificantly exprefs the great Ends and Etfeds of Baptifnv, for, as in immerging there are in a manner three feverai Afts, the putting the Perfon into the Water, his abiding under the Water, and his rifing up again, there- by representing ChriiVs Death, Burial, and Re- furre&ion } and in our Conformity thereunto, cur dying to Sin, the deftru&ion of its Power, and our Refurre&icn to a new courfe of Life. By the Perfon's being put into the Water, was Jiviiy reprefcnred th<? putting off the Eody of t\\t Sins of tlie Flefh, &c. by his being under it, which is a kind of Burial into Water, his entring into a (late of Death, or Mortification, like as Chrift remained for feme time undenche. Scare or Power of Death ; therefore it is faid, as mi* ny as an baptised into Chrijl, are biptiyd into his Death, Sec. And then, by his Emerfion, or riling up cut of the Water, is fignified his en- tring upon the new conrfe of Life ; that like as Chrift was railed by the Glory of the ba- ther* fo we (hould walk in newncls of Life. Vzizusitp' We are laid (Taith Par aits) to die, and to be en Urfin, buried with Chnfi in Eaptifm — — and further p. 375. fliews, that the external Act of being buried in Water in Eaptifm, is a lively Emblem of the Internal Work of Regeneration.' Au.tin. This, faith Au^Mn, fpeaking of t'nefe tilings,
is by a Sacramental Metonimy, and the meaning of it is, not that one thing is changed really into another, bur becaufe the Sign doth fo lively *re- fembie the tiling llgniiied.
Thus all Men may fee how the Learned agree with us, that chefe Scriptures do hold forth Espdfm to be a lively Refernblance of ChrifVs
Death,
Baptifm in its Primitive Tttrity. 5 5
Death, Burial and Refurrection, and not of the fpiritual thirTgs fignifled only, vi\. our Mortifi- cation of Sin, and rifing to Holinefs in a way of likenefs to Chrift's Death and Refurre&ion, but alfo the outward Rite or Form of Admi- niftration of the Sign it felf — to be done in a way of likenefs or lively Refemblance to them both j fo that either our Brethren and other Pedo-Baptifts muft deny the Apoftle fpeaks here at all of the Ordinance of Eaptifm, or elfe confefs they have no Baptifm ; I mean none of Chrift's Sacrament of Baptifai, their's not anfwering nor reprefenting any fuch things that Baptifm was appointed to do, and ftill does among thofe Chriftians and Churches who have it according to the Primitive Jmftitution reftcred to them, and pra&ifed by them.
We are, faith Mr. Leigh [ buried with him in -Atwotat. on Baptifm unto Death :~1 Baptifm, faidi he, is an Rcm.6.4. Inftrument not only of thy Death with Chrift, which is the killing of Sin, but alfo of thy Bu- rial with him, &c\ He alludes to the manner in which Baptifm was then adminiftred, which wa.s to plunge them in Water -, the plunging of them into Water which were baptized, was a Sign of their Death and Burial with Chrift. r
Dr. Jtr. Taylor, late Bifhop of Down, in his , \a>'" Plea for theBaptifts faith, "■ This indeed is truly °r\w/f " to be baptized, when it js both in the Symbol °0^ °* " and in the Myftery '■> whatever is lefs than this, FroP' " is but the Symbol only, a meer Ceremony, P* 242* " an opus operatum, a dead Letter, an empty " Shadow, an Inftrument without an Agent to " manage, or force to a&uate it.
E 4 CHAP.
^ Gold Refind; or.
CHAP. V,
Proving Baptifm to he Immerging or Dip- ping, from thofe Typical 'and Metapho- rical Baptifms fpok?n of in Scripture.
THat we might remove every ftumbling-block Qut of the way, if poflible,* we fhali Chew you what thofe Metaphorical Baptifms fpoken of in the Scripture do hold forth.
r . We read of the Baptifni of Afflictions or ■ Why peat Suj^er'n.es> Afat* 20. 22, 2?. Ma)\ 10. 38. £*£. Aftiitions I2# 5°*' ^ have a Baptifm to be baptised with, and are called ^ovp am J ^r^tn^ *$ it be accomplifhed ! From '■Raptiftn, t^ie ^cera^ Signification of the word Baptiy, vi\. drown, immerge, plunge under^overwhelm, great Afflictions come to be called Baptifrn, and figr.i- fies, as Vo^im fhews, not every light Affii&ion, . but that which is vehement and overwhelming, as there are Waves of Perfection and Tribulation niention'd in Scripture ; fo fuch as are drewn'd and overwhelm^ by them may feem in a my- stical way to be baptized j the reafon of the Metaphor is taken from many deep Waters to which Calamities are compared j Hi dnw me out of great Waters, With David, Pfal. 32. 6. i am come inM deep Waters where the Floods over- fhv(>~:mt, Pfal. 69. 1, 2. and hence great Affiicli- pns are called Waves, or compared to the Waves of the Sea that overflow, Tny Wavts and ■thy Bi'Jows are gone over me, Pfal. 42. 7. Chrifl fpake of his Sufferirsg, who was as it • were 'v drowned,
Baptifm in its Primitive Purity. 57
drowned, or drenched, or overwhelmed in Mi- fery, no pare free: every Suffering is not the Baptifm of Suffering, but great and deep Afflicti- ons, fuftering unto Blood and Death, in.oppofi- tion to a IelTcr degree or meafure of them, being dipp'd and plunged into Afflictions.
Mr. Wilfon on the Baptifm of Affliction renders it to plunge into Afflictions or Dangers as it were, faith he, into deep Waters ; fo that it appears alio from this Metaphorical Notion of Baptifm, y to baptize is to dip, or overwhelm, or cover the Body lb Water. See what our laftandbeft SteConti- Annotators pofitively affirm on Afatth. 20. 22. mation 0f Ti be baptised, is to be dipped in Witer, fay they, Mr t>0J\\ Metaphorically ; to be phtvged in A'Jli5lions, 1 am, <'t /" faith Cbrifii to be baptised with Blood, overwhelmed .. '„ with Sufferings and Aftiftions ■-, are yon able fo to be? fcc.
2. We read of the Baptifm of the Holy Ghoftand Fire : I indeed baptise yon with Water, J^'y}'1^ faith John, but he (hill baptise you with the Holy ™arK T ■ & Spirit a>id with Fire. Now the Queftion is, What ' 5*J ■' we are to underftand to be meant by the Bap- tifm of the Holy Ghoft ? whether the fanctifying Gifts and Graces of the Spirit are intended hereby, wljich all the Godly receive ? or thofe extraordinary Gifts or miraculous Effufions of the Holy Ghoft only, vahich many teceived in the Primitive Times-?
I know fome are ready to make ufe of the Baptifm of the Spirit to juftify their Rite of Sprinkling or Pouring, becaufe God is faid to pour the Spirit rfpon his People, and to fprinkle them with clean Water, which we do grant does intend the Graces of the Holy Spirit.
Eu$
58 GoldRefiad; <T,
But certainly if they didconfider the ground! and reafon why Perfons were faid to be bap-j tized with the Spirit, they would foon perceive] this Argument would utterly fail them likewife, or ftand them in no (lead. Wnat it is For we do affirm that every Believer who to be bap- hath the Holy Spirit, cannot be faid to be bap- ti?ed with tized with the Spirit ; like as every one that is the Spirit, under Affii&ions and Sufferings, cannot be faid to be baptized with Sufferings, as we have (hewed.
Bur in the nrft place, it is neceffary to under- hand the difference between the Baptifm com- manded and the Baptifm promifed ; the Baptifm commanded is that of Water, the Baptifm pro- mifed was that of the Spirit. Our Saviour after his Refurre&ion gave forth his Commiffion Mat 8 to ^s Difciples, to teach and baptise, and then ,2° king affmb'ed together with them, commanded them that they fhould not depart from Jerufalem, but * wait for the Promife of the Father, which, faid be, ye have heard of me, Acls i . 4. What was that ? why 'cis expreft in the fifth Verfe, Te fhall be bapti^d with the Holy Ghoft not many days hence j and this was made good to them on the day of Pentecoft, Ads 2. 1, 2 3. which was no other than tlie Spirit in an extraordinary manner, or the miraculous Gifts thereof j thefe tn*e Apofljes and believing Jews received n*rit, and in the Act. 1 0.46. tenth Chapter of the Acls the fame extraordina- ry Gifts, cr Baptifm of the Spirit, die believing Gentiles received, I mean Cornelius, and thofe wirh him, for they fpafy with Tongues and magni- fied God: and Pettr faich* Chap. 11. Aid as I (pafy witothem, the Holy Ghoft fell on them, as on us at the fir ft ; then, fakh he, / rememhred the word, &c. Te jhall be -bap',i\ed with the Holy Qhojt, ver. 15, id.
Now
Baptifm in its Primitive Purity. 59
. Now no ocher Gifts of the Spirit than thefe
great, and extraordinary, and miraculous Ef-
fulions of the Spirit we do conclude is or pan
be intended or meant by the Baptifm qf
the Holy Ghoft. And that you may fee we
are not alone in this Opinion, fee what Dr. Vi* py pu
Veil faith on Acts 1. 4, 5. fhall.be baptized, v -j* m
the Greek word B^jrjfjpe^, fays Cafaubon, is to A<^
dip or plunge, as if it were to dye Colours; in ' '^,5*
which fenfe, faitli he, the Apoflles might be
truly (aid to have been baptized 3 for the Houfe
in which this was done was filled with the
Holy Ghcftj fo that the Apofiks might feem
to have been plunged into it, as in a large Fifli-
Pond.
Hence Oeatmenitts on A&s 2. fakh,a Wind fill'd Oecume- the whole Houfe, that it feemM like a Fifh-pond, nius on becaufe it was promifed to the Apodles, that Acts 2. 2. they mould be baptized with the Holy Ghoft.
To the fame effect, faith another, as is noted gee j^exj t0 in our Book of Metaphors, Baptifm is put for 0pm j^jm the miraculous Effufion of the Holy Spirit upon Metaphors ' theApoftles, and other Believers in the Primi- im4,Po5. tive Church, becaufe of the Analogical Immer- iien or Dipping, for fo Baptkp iignifies , for the Houfe where the Holy Spirit came upon the Apoftks was fo filled that they were (as it were) drowned in it ', or the reafon of the Me- taphor faith he may be from the great plenty and abundance of thofe Gifts in which they were wholly immerg'd, as the Baptized are dipp'd under Water.
And it appears by what Mr. Delaun hath philolegii written and tranflated out of Tropical Writers, Sacra, that Glajfiiis and others aflert the fame things. p. 1 90.
And fo likewife . Mr. Gofnold, a worthy and Treat, of learned Man, underftood it, fpeaking of thofe Bapt.p.52»
Scrip-
to Gold Refindi or,
. Scriptures ; We have here cited, faith lie, thefc places diligently compared together, evidently (hew that the Baptifm of the Spirit is a diftinft Baptifm from that of Water, and hath no Rer ference at all to the inward fanftifying Graces of the Spirit \ hut no;es out the moft extraor* dinary Gifts of the Spirit that ever were given to the Sons of Men, therefore called the Bap- tifm of the Spirit.
Objeft. But yet this Baptifm however was by a pouring forth of the Spirit, and why may not Baptifm be adminiftred fo ?
Anfw. Tk evident 'twas not by a fprinkling 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 fuch fort that the Houfe in which they were is faid to be filled, and fo they immerg'd or baptized with it : But however, all confefs this was but a Metaphorical Baptifm, and there- fore y<mr Argument from hence at beft is but far fetched, and fignifies. nothing, for 'tis a itrange 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 ferve to detect the Error of fomc Men who own no other Eaptifm than that of the Spirit, and think that the ordinary Gifts and Graces of the Spirit is the Baptifm of the opirit, which there is no ground, as I can fee, to believe j nor was there any other Eaptifm to •ontinue to the end of the World, but that of Water without dcubt, fith the Baptifm of the Holy Spirit was given only to the Apoftles and Saints1 in the Primitive Time for die Confirmation of the Gofp, 1, • as thefe
Scriptures
Baptifm in its Primitive Purity. 6 1
Scriptures fhew, Mar^ 16, 16, 17, 18, 20. Htb. 2. 3, 4. Therefore letfuch take care who fay hey have the true Baptifm, and are baptized ,\ith the Spirit, left they are found Liars, and :o be indeed without any Baptifm at all } for hough the Saints before that grgat Effufjon of he Spirit, nay before Chrift was mantftfted 111 :he Flefh, had the Holy Spirit, and fome of :hem in a glorious manner i yet, as fome learned Men obferve, they were not faid to be baptized With it : fo likewife Believers in thefe days have che-Spirit of Chrift in the ordinary Gifts and Graces thereof, yea and the Promife ot Chnft is, that the Blefled Spirit the Comforter mall abide with us for ever, yet are not we, nor any how baptized with it, nor have any ( as I humbly conceive} 'fince thofe miraculous and extraordinary Gifts ceafed in the Church.
thirdly, There is another Typical or Metapho- rical Baptifm fpoken of, vi\. the Children of If- ml, or the Fathers are faid to be baptized to Aiofes in the Cloud, and in the Sea, 1 Cor. 10* Some have of late intimated, That the Rain that fell from the Cloud, fprinkled them as they pad: through* the Sea, ancl from hence would have Baptifm to be Sprinkling : Truly, if that was a Baptilm, vi\. it raining upon them, the Peo- ple may fave their Mony, and never go to fried ■ nor Minifter more to Chriften their Children, for 'tis but to carry them abroad when it rains, and they will be fo baptized j and it will be as true a Baptifm, no doubt : for the ufmg the Name of the Father, &c. doth not make Baptifm, though true Baptifm cann't be warrantably adminiftred without mentio*ng the Names of the Sacred Trinity. Eutv/e muft conclude, there was fome- t thing tKc than that which thefe Nfen fuppofe in
ihit
I, 2.
6l Cold Refined ; or,
that Cafe, which caufed the Apoftle to fay, Our Fathers -were baptised unto Mofes, in the Cloud, and in the Sea. It was doubtlefs a Type and plain Fi- gure of Gofpel-dipping, or burying in Water ', for they were overwhelmed, 'tis evident, as it were, in the Ootid, and in the Sea.
And we muft give our late Aviotators their SeeCenti- due at this turn alfo, for they fpeak much nuatlon 0/ tne fcnfe of the Spirit of God in that pjace 5 Mr. PooFi pfay take their own words, after they have gi- Amiotat. on ven thefenfe of divers Learned Men upon the 1 Cor. 1 o. TCXt j this they fix upon us to be moft probably the meaning of the Scripture 5 "Others, fay " they, -moft probably think, that the Apoftle l< maketh ufe of this term, in regard of the " great Analogy betwixt Baptifm, £ as it was " then ufed ) the Perfons going down into the " Waters, being dipped in them ; and the Ifra* " elites going down into the Sea, the great Re- " ceptacle of Water, though the Waters at that " time were gathered on heaps on either fide of " them ; yet they feemed buried in the Waters, " as Perfons in that Age were when they were
"baptized, A very plain Figure doubtlefs,
they having the Water on each fide of them j and to which they might have added, the Wa- tery Cloud over them, whether it broke down upon them or no, they were, as it were, buried in the Cloud and in the Sea y(o that this Notion of Typical Baptifm makes nothing for Sprink- ling.
And thus we hope we hav.e fully evinced, and clearly proved, to all unbyafs'd Men^what Bap- tifm is. you have heard.
Fir ft, It is im merging, or dipping into the Water, from the proper, literal, and genuine figniflcaiion of t-fie word Baftkp.
Secondly,
Baftifm in its Primitive Purity. 6 j
secondly, From the manner of Eaptizihg in the Primitive Times.
Thirdly, From the Spiritual Signification of the Holy Ordinances of Baptifm, together with the great Defign and End of Chrift in the Infticution of it.
Fourthly and Iaftly, From the Typical and Me- taphorical Baptifms we read of in the Scrip- tures. We mail now proceed to fpeak of the Perfons who are the true Subjects of Baptifm in the next place.
CHAP. VI.
Proving Believers, or Adult Perfons, on- ly to be the Subjefis of B apt i Jm, from CbrijVs great Commijfion, Mat. 28.
WE having clearly evinced and proved what Baptifm is, and that Rantifm is not the Ordinance, 'tis clearly another Aft ', nor is Baptifm any other thing than Immerging, Dipping, or Plunging the Body all over in Water : And this being fo, we may from the whole infer, that ail thofe who have been only fprtftgled, whether as Children, or Adult, are all Unbaptized Per- fons, and will certainly be fo found in the Day of the Lord 5 let their Teachers affirm or fay what they will for their calling it Baptifm, does not make ic to be fo : for fuppofo the Jews, or the OrT-fpring of Abraham, to whom Ged com- Tnanded Circumcifion, inftead of doing that Act, fhouid have devifed feme other Thing in the
room
Gold Eefind \ ors
room of it , as the pairing off the Nails oi their Children at eight davs old, and have gi- ven that ASt the name of Circumcifion, would that have made it Circumcifion ? And truly,they might have as good a Pita, no doubt, forfuch art Invention, confidering how dangerous and grie- vous a thing Circumcifion was to little Children, as the firil Inventers of Sprinkling a little Wa- ter on the Face of a Babe could pretend unto, in changing Baptijm into Rantifm.
Now, in the next place it behoveth us to en- quire, who or what kind of Perfons they are, that our Lord jefus Chrift hath required to be baptized ; and there is no better way certainly to know this, than to go to the great Commif- fion, Matth. 28 19,10. All Power, faith Chrift, is given to me in Heaven and Earth. Go ye there- fore, teach all Nations, baptising them, &c.
1 . Firft obferve, that this CommifTion was gi- vefe forth by Chrift, juft as he came out of the Grave, or rofe from the Dead. Certainly what he faid at other time?, fhouid with all care be minded, he being the Son of God ; but much more now at this time. If God. fhouid have fent a Saint from the Dead, to let us know what we fhculd do,- would we not give all diligent heed to him ? but much more to Jefus Chrift.
2. Fn the fecond place, especially confidering the Power and Authority he teftiries the Father had given to him as Mediator, vi\. to be Head and chief Governour of his Church 3 or King and Lawgiver in. ail Spiritual Things and Matters over the Souls and Confciences of Men, all Power to difjjpfe of all things in Heaven and Earth, cr Power o*ver Men and Angels, *. e. Power to make and give torth Laws, Statutes, and Ordinances, how, and after what manner
God
Baft if rn in its Primitive Parity. 65
God ought by us to be worshipped in Gofpel- days, a Power that is given to him alone, whofe Laws and Appointments none have any Power todiipenfe with, nor change or alter the Admi- nifttotion of to the end of the World ; Go ye therefore, teach all Nations, baptizing them, 8tc.
3. Obferve what is Antecedent to Baptifm, Teach all Nations ; there mud be teaching, they muft be firft Taugrtt, or made Difciples, for the word fjut^iiuaoLTi, as is well known and con- fefs'd by all, doth fignify, to difcipulize, or make Difciples, and next baptize them. And this alfo we find was his own practice, firft to make Difciples, and then to baptize them ; John 4. 1,2. Jefm (^tisfaid there} made and baptked more Difciples than John '■, it is not rantize therm, and then teach or make Difciples of them, as the manner of fome now-adays is, and for a long time has been*
Lord, that ever Men fhould be fo bold and prefumptuous, as once to attempt to alter or change any <thing of this Holy or Grea^t Com- million, or adventure to do Things contrary to what is given forth here by Jefus Chrift, as King and Law-giver of the New Teftament. Wliat will they fay when God rijes up ? Wo at mil they art- fwerhim when he vifiteththem ? Job 31. 14.
4. Note the Extent of the Commiffion here given by Chrift to his Difciples, Go teach ail Na- tions, baptising them, Go into all Nations ; or, as fvlak 16* Marl^ has it, Into all the V/wld, Eaft as well as 1.k Weft, North as well as South, into Cold Coun- tries as well as Hot, ?.nd make Difciples where-
ever you come, and Baptise them, &c. not Ran- ri\pthem-, not dip them in hot Climates, and fprinkle them in Cold.
F <• Obferve
66 Gold Rtfind'j or,
5. Obferve in whofe Name they are required to baptize, vi%. in the Name of the Father, and of the Son, and of the Holy Ghoji ; into the Name, fo the Greek : In the Name doth not only imoprt the naming of the Names of the Father, Won, and Holy Spirit, buc in the Authority, and into the Profeflion of the Bleffed Trinity, of the one Divine Being, dedicating the Perfons baptized (faith our Annotators) to^od the Father, Son, and Holy Ghcft. But how dare any pre- fumeto Ranti\e a Babe that is uncapable to be taught or made a Difciple by teaching ? In the Name of the Glorious Trinity, can they fay and prove it, Chrift hath given them any fuch Au- thority ? I am fure they have no Warrant nor Authority fo to do, from this Bleffed Commif- . fion of Jefus Chrift — It was by dipping of Adult Objta, perfons tjien — But jt was in an k6t country, fay
our late Annotators, where at any time, without the davger of Perfons Lives, it might be fo done, Anfw. Doth not our Bleffed Saviour's Words imme- diately fallowing fully anfwer this* Objection, and, lo I am with you always to the end of the World? Has not Chrift Power to preferve, protect, and uphold all fuch Perfons which he commands to be Baptized ? Nay, can we think Chrift would inftitute an Ordinance to deftroy the Lives of any Perfons ? Befides, We know he has prefer ved thoufands in this cold Climate ; nay, and never did I hear of any one Perfon that received the Ieaft Hurt or Damage by being Baptized according to the Commiflion of Chrift ; though fome have* gone into the Water in the time of the great Froft, and at other Times of bitter Froft and Snow ; nay, and Perfons very Aged, and of both Sexes, and fome that have been very weak
and
Baftifm in its Primitive Purity. #7
and fickly — though our Adverfaries have falfly reported to the contrary. Eut can they be (o #r left to themfelves, to think this will be a good Plea for them, for changing this Ordinance of Jefus Chrift, when he comes to call all Men to an account? certainly they will find them- felves deceived.
But fay our late Annotators, Where it might tie, PoolV An* "we judg it reasonable, and mofi refemblmg our burial notat. on •with Chrift, by Baptifm into Death, but we can't thinly Mat. 2 8.20 it neceffary, for God loveth Mercy rather than Sacrifice. Anfw. Sirs, wherefore do you judg it rea- fogable, and not neceffary ? Is it not necef- fary for you to do what Chrift hath com- manded, and when at no time there is any danger of the Lives of Perfons ? If you will fol- low your Matter's Command, and only Baptize fuch who are made Difciples, vk^ believing Men and Women ; is it not neceffary for you to do Chrift's Work, as Chrift has required ? Is ic neceffary you mould alter any of his Holy Laws, and make void one of the great Sacraments of the New Teftament by your Traditions i I pray, my dear Brethren, confider more ferioufly of it.
From hence it is evident, that thofe who ought to be Baptized, are Difciples, and none elfe i andthataDifcipleisone that is a Believer, one that is taught, or has learned of Chrift ; The Difciples were fir ft called Cbriftians in Antioch, Pool'* An* Afts 11.26, Not only, fay our Annot ators, a% $cho- notat. on lars were called amongft the Greeks from their Ads 11. Mafters,^. Plaionifts, Pythagoreans, to teach us 26. whom we profefs to learn of, and be inftru&ed by, but to mind us of our Unclion, for Chrifti- ans are Anointed ones, 1 John 2.27. Such Difci- ple* are the true Subje&s of Baptifm.
F 2 Yea,
458 G*M Reftfd 5 or,
Baxter on Yea, Chrift ( faith Mr. Baxter ") in his Com- Confimati- miflion, directeth his Apoftles to make Difci- on and Re- pies, and then baptize them, promifmg, That fianratiofi, he that believetb, and Is baptised, {hall be {a- pag. 27. ved.
And in another Book of his, fpeaking of the See Mr, fame Commiffion, This, faith he, is not like Tomes'.* fome occafional mention of Baptifm, but is the Boo^calVd very Commijfion it felf of Chrift to his Difciples, Feb de fe, for Preaching and Baptizing, and purpofely ex- Baxter'j preffeth their feveral Works, in their feveral Difpute of Places and Order.
Right to Their firft Task is, to maty Difciples, faith bj?,
Sacraments, which are by Marl^ called Believers. p. 149. The fecond Work is, To Baptise them ; where-
to is annexed the Promife of Salvation. See Dan- The third Work is, To teach them all other vers on things, which are after to be learned in the Baptifm, School of Chrifl. To contemn this Order, (faith p. 2, 3. ne} *s to contemn all Rules of Order : for where can we expect, to find it, if not here ? I pro- fefs my Confcience is fully fatisfled from this Text, that there is one fort of Faith even Saving, that muil go before Baptifm, the profefllon whereof the Minifter muft exped : What can any Eaptift fay more ?
Let Mr. Baxter tell us what difference there is between contemning-that Order (Shrift hath left in his great Commiflion, and a direct derogating from it, or acling quite contrary to it: And is not this*fo, -ci\. to Rantize or Sprinkle, inftead of Baptize. and Sprinkle flrft, before they are taught or made Difciples ? nay, and fuch too, who are not capable to be taught or made Difci- ples of: Is not this to flight, if not to contemn ChriiVs Order in his Commiflion ? for fith Chrift appoints fuch, that by Teaching are made Dif- ciples
Baptifm in its Primitive Purity. 6y
ciples to be Baptized, he excludes all other the inftitution of Chrift in this his Commiflion, be- ing doubtlefs a perfeft Rule ', and thofe who do otherwife, follow their own Inventions.
I find Mr. Danvers cites Mr. Perkins, ( I have Danvers not that Book of Mr. Perkins ~) fpcaking to this &>*£. of purpofe, on the words of the Commiflion, Baptifm^ Teach all Nations, baptising them, &c. "I ex- P< !■> 4. * plain rhefe Terms, faith he, thus : Mark, Perkins. ^ firft of all it is faid, teach -, that is, make Dif- " ciples, by calling them to believe and repent. " Here we are to confider the Order whicn God ^ obferves in making with Men a Covenant in " Baptifm.
" Firft of all he calls them by his Word, and " Commands to believe, and to repent. In the
" Second place, God makes his Promife of " Mercy and'Forgiveneis. , And,
"Thirdly, He Seals his Promife by Baptifm. " — They, faith he, that know not, nor ccnfi- " der this Order which God ufcd in Covenant- " ing with them in Baptifm, deal prepofteFoufly, " over flipping the Commandment of Repenting "and Believing.
It appears to me as if God will fomecimes make Men fpeak the Truth whether they will or no, and confirm his own blefled Order, though they contra iict. their own Pra&ice thereby.
Partus (die fame Perfon faith} upon Mat.%* p^xus. 5< (hews, that the Order was, that Confeftion as a Teftimony of True Repentance go firft, and then Baptifm for Remiffion of Sins afterwards.
What Commiflion our Brethren have got, who fprinkle Children, I know not, let them fetch a thoufand Confequences, and unwarrantable Sup- pofitions for their Practice, it fignifies nothing, if Chrift has given them no Authority or Rule " F 3 to
76 Gold Refin d\ or,
to do what they do in his Name. Natural Con fequences from Scripture we allow, but fuch which flow not naturally from any Scripture we deny ; Can any think Chrift would leave one of the great Sacraments of the New Teftament, not to be proved without Confequences. For I am fure there is no Eaptifm to be adminiftred be- fore the Profeflion of Faith in the Commiflion, nor no where elfe in ChrifVs New Teftament 5 and that Faith is required in the fecond place as pre-requifite unto Baptifm, is very plain from Mark^x6, 1 6. They muft be Believers, none are fit Subjects of Baptifm, but they that believe, and are capable to believe •, He that believeth, and is baptised, jhdl be faved, &c. not he that is baptized, and then believes. Take heed you do not invert ChrifVs Order *, and if there is no Baptifm to be found in the New Teftament to be pra&ifed before Faith, much lefs Sprinkling or Rantifm is there required.
CHAP. VII.
Proving Believers to he the only true $ib- jetts of Baptifix, from the Apoftles Dottrine, and the Prattice of the Pri- mitive Churches.
WE read that the Apoftles, according to the Commitfion Chrili gave them, preach'd the Gofpel of the Kingdom, having received the Spirit from on high, and began at Jentfalem as he had commanded them, and
ft
i; aftifm in its Primitive Purity. 7 1 *
fo endeavoured to make Men and Women Difciples, i. e. bringing them to the fenfe and fight of their Sins, and knowledg of their loft and miferable condition by Nature, as being un- converted and without Chrift ; and in Acls 2. where Piter preached the firft Sermon that was preached after the Afcenfion of the Lord Jefus, And when they heard this ( the Text faith ) they were picked in their Hearts, and [aid unto Peter and the reft of the Apoftles, Men and Brethren, what jhall we do * then faid Peter, REPENT AND BE BAPTIZED every one of you in the Name of Jefus Chrift, for the Kemijfton oj Sins, and ye [ball receive the Gift of the Holy Ghoft, &c.
And then they that gladly received the Word, were baptised ', and the fame day there was added to than about three thoufand Sods.
Pray obferve the Footfteps of this Flock, I mean the manner of the Conftitution of this Church, it being the firft Church that was plan- ted in the Gofpel-days, it was the Church ac Jerufalem, and indeed the Mother-Church; for evident it is, all other Gofpel-Churches fprang at firft from this, and hence fome conceive the Apoftle calls this Church Jerufalem above *, being * Gal. 4. the Mother of ws all, faid to be above, not only 26*
becaufe fhe was in her Conftitution from Hea- ven, or by Divine and Evangelical Inftitution, but alfo might be faid to be above in refpecl of Dignity or Priviledg, being firft conftituted,'and having the firft Fruits of the extraordinary Gifts of the Spirit poured out upon them; and be- sides, having all the great Apoftles at firft & Members with her ; and hence 'tis that all other Churches were to follow the Church of God that was in Judea, and were commended in fo doing, and certainly 'tis the Duty of all F 4 Churchci
1 "J I Gold Re fin d •, or,
Churches fo to walk unto the end of the World.
But to proceed, ABs 3. we find Philip, being by the Providence of God caft into Samaria, he preaches Jefus Chrift to them, and when they be- A&8.12. iieve^ Philip, preaching the things concerning the . " ' ' ' Kingdom oj God, and the Name of Jefus Chrift, they were bapthti both Men and Women : not till they were Difciples, and did believe, were any baptized : ' [_Men and Women,'] not Children, not theni and their little Babes', if Philip had fo' done, he had acted contrary to his Matter's Commiffioti. In the fame Chapter we find he Aft. 3. $£, preached Chrift to the Eunuch alfo, And they 37. came to a certain Water; and the Eunuch (aid, See, ben is Water, what doth hinder me to be baptked * ver. 37. And Philip fold-, If thou believe ft with all thine Heart, thou may ft. And the Eunuch anfwered, and „/ 'aid, I believe that Jefrn Chrift is the Son of G*d : And they both went down into the Water, both Philip and the Eunuch, and he baptised him. There muft be Faith or no Baptifm, thou mayft or thou onghtcft, 'tis lawful, or according to Chnft's Pools An-, Lav, i, e. his Commiflion. A Verbal Profeflion * is not fufficient, fay our late Annotators on ^jB^.8.37. this place. Philip in God's Name requires a Faith as with all the Heart, and not fucH ■,s S'm-n .Magus had, who is faid to believe, and.be baptized, verf, 13. this was (Tay they") the only thing neceifary, either then Or now if rightly underfiood. i^yter on How ^as ^ jrrowr,5 fajEh Mr. Baxter, but by fonfimat. tfieir proftflion, that the Samaritans believed p. 27. Pr?i:ip preaching the things concerning the King- dom of God, and the Name of Jefus Chrifl, betore they were baptized both Men and Wo- nk ? and, faith he, Philip caufed the Emnch
Baptifrt in its Vrimitivt Purity. 7>
to profefs before he would baptize him, that he believed that Jefus Chrift was the Son of God.
Moreover, in the tenth of the Acls we find Act. io» Cornelius and thofe with him were firffc made 45?47j4^» Difciples by Peter's preaching, and the Spirit's powerful Operation, and then were baptized*, Who nan forbid Water (fz\i\\ he) that thefefhoutd not be baptised, who have received the Holy Ghoft as well as iv?? And he commanded them to be baptised in the Name of tie Lord Jefus ; chat is, by the Au- thority of Cnrift according to the Commiffion, Acts 16. So in Acls 1 6. when the poor trembling Jaylor 21,22 22. was made a Difciple, i. e. did believe with his whole Houfe on the Lord Jefus Chrift, he was with his whole Houfe baptized; fo Lydia be- ikved and was baptized, Acls 16. 14. the like in Ms 18. Crifpus believing on* the Lord, and Ads 18.8. many of the Corinthians hearing, believed, and were baptked.
The Chief Ruler believed with all his Houfe and were baptized, he believed, his Houfe be- >, lieved, the Jaylor believed, all runs in their believing, all mufl by believing be made Difci- ples, or not be baptized. Luther
Luther faich that in Tines part, the Sacra- tm**u ment of Baprifm was adminiftred to none <% Le'j except it were to itjioie that acknowledged and L^Dan- confeflfed their Faith, and knew how to rehearfe * ' g " the fame, and why are they now ? Baptifm
See Mr. Baxter in his fixteenth Argument a- J~Jr'*s gainft Mr. Blake, if there can be no Example ^ Difma„ given in Scripture of any one that was baptized t- J" " without the Profeflion of a faving Faith or any '$ Qfy Precept for fo doing, then rnuft we not baptize any without.
But, faich he, the Antecedent is true, there- fore fo is the Confequent.
1. I
74 Gold Refined \ or^
i. I have, faith he, fhewed you, John re- quired the Profeflion of true Repentance, and that his Baptifm was for Remifl*on of Sins.
2. When Chrift layeth down the Apoftolical Commiflion, the Nature and Order of the Apo- ftles Work, it is firfl to make them Difciples, and then to baptize them in the Name, &c.
That it was faving Faith that was required of the Jews and profeft by them, Afts 2. 38. is plain in the Text.
The Samaritans believed, and hSd great Joy, and were baptized, &c.
The Condition upon which £ faith he") the Eunuch muft be baptized was, if he believed with all his Heart.
Paul was baptized after Converfion, Afts 9.18.
The Holy Ghoft fell on the Gentiies before they were baptized, Acts 10. 44.
Lydia's Heart was opened before fhe was bap- tized, and was one the Apoftle judged faithful, Attsi6. 14.
So he goes over with all the Scriptures we have mentioned, proving they were Believers, and none elfe, that all along in the New Tefta- ment were baptized 5 'tis ftrange to me that the Man mould have fuch clear Light and plead for the Commiflion, and thje Practice of the Primitive Chriftians. an$ yet dare attempt to fprinkle Children, having neither a Command from Chrift, or a Precedent from the Apoftles for any fuch ching.
Objeft. I know 'tis objected Baptifm was ad- miniftfed only to Believers in the Apoftles time, but that was the Infancy of the Church.
Anfiv. I am not a little troubled to hear any Man to argue after this manner *, for though it be granted in the Apoftles days the Church
was
Baftifm in Us Trimitive Purity. f%
was newly conftituted, and fo might be faid to be new born j yec to fay that was the Infancy of the Church, ( as Infancy imports in our common Acceptation, Weaknefs or Imperfecti- on 3 is a falfe and foolifh Aflertion.
i. Becaufe that was in truth the time of the Churches greateft Glory, Perfection and Eeauty, and very foon after the Apoftles fell afleep, the Church, though flie grew older, yet (he decayed, and Corruptions crept in} the Church might in that refpe& be compared to a glorious Flower, that as foon as ever it is blown and quite put forth it is in its Glory, and let it ftand a while and it foon fades, and lofes much of its Luftre and Beauty j even fo A did the Church of God: and it was foretold alfo Afts 2°* by the Apoftles, it would fo after their de- parture come to pafs, by the entring in of grievous Wolves who mould not (pare the Flock, i. e. the Church 5 nay, the Spirit of Antichrift, 2 Theff. 2. Paid faith, or My fiery of Iniquity, did even then 7«
wor£ in the Apoftles days. And St. John fpeaks l John 2« to the fame purpofe, Little Children, it is the Uji *&•
time: and as ye have heard that Antichrift fhall come, even now are there many Antkhrifts, whereby we know that this is the laft time : and indeed all generally believe the Church continued not a pure Virgin to Chrift much longer than one hundred Years after his Death j now then (hall any prefume to fay that was the Infancy of the Church, as if the Church arrived to clearer Light, Strength, and Glory in after-Times.
But, 2. Had not the Gofpel-Church in that Age the extraordinary Apoftles with it, like to whom never any rofe after to fucceed them \ nay fuch who were converfant with the Lqrd jefus after he rofe from the Dead, and fpake A#s 1. 3.
to
7 6 Gold Kefindh or,
Aft. 1 0.4 1. to him mouth to mouth, and did eat and drink with them ? as Peter faith, A6is 1 o.
3. Had not the Church then extraordinary Gifts, nay, fuch an infallible Spirit and Prefence of Chrift with her, that her Sons could clearly difcern Spirits, and know when they fpeak, and when the Spirit fpakeinthem? Now frul^ J, not the Lord.
4.. Was not that Church fet up to be aPat^rn, or perfect Copy, after which all fucceeding Churches were to write? can we think that others ever attained to the like, much .lefs* to greater Light and Knowledg than they? Thefe things considered, fully fhew the folly and weak- nefs of this Aflertion and Objection.
But if Believers were the only Subjects of Baptifm in the Primitive Time, and this was according to .the Commiflion of Chrift and Practice of thofe days, how came this Order and Adminiftration to be altered and changed, I mean by whole6 Authority? nay, and which is worft of ali, if that Infant-Baptifm may be deem'd to be a Divine Rite, or an Ordinance of God, fith 'tis not recorded in the Scrip- ture, nor pra&ifed in the Apoftles Time, it renders not only the Gofpel-Church weak and imperfect, but Chrift himfelf unfaithful, or lefs faithful than Afofes, who was but the Servant, and yet left nothing dark or unwritten which God commanded him, but did do every thing exactly according to the Patern fhewed him in the Mount.
Nay, and by the fame Argument ( fmcc In- fant-Baptifm was not inftituted by Chrift, nor pra&ifed in the Primitive Church ~) and yec n^y be admitted as a Divine Ordinance of Chrift, and fa prsclifcd by Christians j why may not
all,
Baptifm in its Primitive Purity. 77
all, or many other Rices and Sacraments owned and maintained in the Romijb Church, be admit- ted alfo ? But,
Objeft. I have heard fome fay, Is it my where forbid ?
Anfw. To which I anfwer, where are fuch things as Croflings, Salt, Spittle, and Sureties,^. forbid ? At this Door what Inventions and In- novations may not come in, or be admitted, of fuch a dangerous Confequence is this, that it would undo us all i
Objeft. But fay you at that time, i. e. at the firft preaching the Gofpel and planting Churches, Adult Perfons were baptized only becaufe they were before they believed either Jews or Hea- thens*; but when they believed and were bap- tized, their Children had a right to Baptifm likewife. •
Anfw. This is foon faid, but hardly, nay not at all to be proved. For it cannot be their Childrens right without Authority or Command from Chrift : for if we fhould grant all our Brethren fay concerning Abraham's Seed, and of their Childrens being in Covenanr, this will not juftify their Practice of baptizing them, if they argue thus till Dooms-day, except Chrift. hath left them a Precept, or his Church a Pre- cedent fo to do; for Abraham's Seed, though they were fuch a thoufand times ever, had*no right to Circumcifion until he received the word of Command to circumcife them from the great God. Nor had Lot, and other godly Men in that day, any right to that Ceremony who were not of Abraham's Family, becaufe God limited his Command to himfelf, his Sons, and Servants, or fuch who were bought with Mony, and fo came into his Houfe,
yg Gold Refiud -, w,
Secondly, We defire it may be confidered, that the Hiftory we have of the Gofpel-Church in the Apoftles days from the firft planting of the Church at Jerufalem, till St. J»hn received his Revelations, contains more than fifty Years, and there was no fewer than three thoufand Perfons baptized at once in that firft Church j fo that we may conclude there were many thousands of Believers who doubtlefs had many Children born unto them during the time of the Gofpel contained in the Hiftory we have recorded in the New Teftament, and yet we read not of one of their Children upon the account of federal Holinefs, and their Parents covenanting with God, baptized ; and can any be fo blind as to think the holy God Would have left this thing fo in the dark without the leaft hint or intimation, had it been any of his Mind or Counfel that Believers Seed fhould be baptized ? I am fure they cannot fay it, without reflefting upon the JFaithfulnefs, Care, and Wifdom of God.
CHAP. VIII.
Proving Believers- the only true Subjetts &f Baftifm from the [fecial ends of this holy Sacrament.
W'Hat the fpecial end and ufe of Baptifm is,comes next in order to be confidered, wherein it will more fully and clearly appear that no Infant in Non-Age ought by any means co be baptized,
Firft
Baftifm in its Primitive Parity. 7$
Firft of all, it was ordained to be a Sign or Figure unto the Baptized of fome inward Spiritual Grace, vi\. of the Perfon's Death unto Sin, and Vivification to a new Life buried with him in Baptifm, i. e. Chrift. doth certainly ex- prefly relate immediately (if not wholly ) in thofe Texts of Scripture to that outward Sign it felf, as that in which there is a plain Re- prefentation of the Myftery and inward Grace, we are faid to be buried and rifen both in Sig- nification, andalfo in lively Reprefentation of the inward and fpiritual Burial and Refurre&ion with Chrift.
Secondly, Here is mention made of the Sign, and of the Thing fignified. And as for that which is fpoken of under this Expreflion, Buried in Baptifm, 'tis delivered as a Medium f faith one) whereby, as a Motive whereunto, and as a Reafon wherefore, as an Image and Re- prefentation, wherein we are both to read, and Rom. 6. remember, and alfo praftife and perform that 2, 4, <, 6* other; for, do but mark, how fhaU we that are dead to Sin, ( i. e, fhould be ) live nny longer therein ? Know ye not, that as many of you as were baptised into Chrift, i. e. into, or in token of an Intereft in him, and of a Onenefs and Fellow- ship with him by Faith, are baptized into his Death ? i.e. in token of fuch a Communion with the Power of his Deaths as to kill Sin, and cru- cifie the old Man, fo that henceforth we fhould not ferve Sin * therefore hence it is, faith he, that in Baptifm, (i. e, the outward Sacrament) we arc buried with him, i. e. outwardly, vifibly, bodily in Water into his Death, i. e. in token and refemblance of our dying unto Sin by virtue of his Death?. That we fhould be ever praftically mindful of this, that lihe as Ckrift rofe again
after
So CsldRefind; er,
after he was dead, fo we ffjo'uld rife to a mw Life ; for if we have ken planted together in the. lifyncfs of his Death, (_ i. e. fignally in outward Baptifm, fpiritually, and really in the inward Work of Death unto Sin, &c. performed by the Spirit upon the Soul ) we [ball be alfo in the lify- nefs of his Rep.imclion.
Thirdly, This Eurial and Refurre&ion that is immediately expreifed by thefe words, Buried, with him in Baptifm, wherein ye are alfo rifen with him, is made a Motive, Argument, and Incite- ment to the fpiritual Death and Refurrc&ion > for therefore are we perfwaded to die, to Sin and live righteoufly, becaufe in Baptifm we are buried in Water, and raifed again, in token that we ought fo to do -, and to this end are we baptized, and buried, and raifed therein, and fo interefted into all the other Benefits of Chrift's Death, Remiflion of Sins, and Salvation, vi\. that we mould die to Sin and live holily, and to the end alfo that we may thereby be put in mind fo to do.
Now if this Death and Burial in Baptifm be to this end, vi^, to teach us, and (hew us how we muft die to Sin : Then I infer two things,
Fir ft, That the burial in Baptifm, here fpo- ken of, is not the death to Sin ; for the Motive, and things we are moved to do, are two ; and fo are the Sign, and the Thing fignified.
Secondly, That" Infants are not capable Sub^ jects of Baptifm : for this Sacrament calls for Under ftanding, and Judgment, and Senfes to be exercifed in all that partake tliereof, or elfe the whole work will be altogether infignificant. Therefore, faith one, to carry a poor Babe to Baptifm, k as much as to carry it to hear a
Pareus, Sermon.- ■■ A Sign, as Panm obferveth, is
fonie
Baptifm in its Primitive Purity. § I
fbme outward thing appearing to the Senfe, through which fome inward thing is at the fame time apprehended by the Underftanding.
" Therefore, faith Mr. Perkins, the preaching Perkins " of the Word, and the adminiftration of Sacra-* Cafe of " ments are all one in fubftance ; for in the one the Confc. " Witnefs of God is feen, and in the other heard, p. 177.
Secondly, Another end of Eapcifm is, that it might be a fignal Reprefentation of a Believers Union with Chrift, hence called a being baptized into Chrift, and a putting on of Chrift.
As many as have been baftked into Chrifti have fut on Chrift, and .are all one in Chrift J e fits, faith j^rer on Mr. Baxter, and are Abraham'/ Seed, and Heirs r0nfom according to Fromife, Gal. 3. 27, 28, 29. ^'
This fpeafcs the Apoftle of the probability "'32, grounded on a credible Profeflion, &c.
And further, faith he, our Baptifm is the So- lemnvqng of our Marriage with Chrift, and 'tis a, ' mw and flxange tynd of Marriage where there is no Profefflon of Confent.
Now if this be true which Mr. Baxter affirms, and I fee no caufe to doubt of it 5 ( mod wor- thy Men, as well as Scripture, agreeing in this cafe with him) how abfurd and ridiculous a thing is the Invention of Infark-Baptifm, fith all Men know they are not capable to fignify their Confent cf Marriage with Chrift 3 if any thing in the Wo, /Id cuts in pieces the very Sinews of Infants Baptifm 'tis this ; for there is a Con- tract made between both Parties before the So- lemnization of Marriage*, and how can a Babe of two or ten days old do that? 'tis a ftrange Marriage if it be not done, though more ftrange indeed without the other. Buc may be fome will fay 'tis a Marriage by ProKy or Sure- ties, as Princes fometimes are married,
G . ' Anf*.
$2 Gold Reflnd ; or,
Anfw. Sometimes there has been fome fuch like A&ion done I muft confefs : But does not the Prince actually confent fo to be married ? But all this while, who has required any thing of this at our Hands ? Are not Sureties in Bapcifm a meer human Invention? and have cot our Brethren caft it away as fuch ?
The third end of Baptifm, as Mr. Perkins obferves, is this, vk. Tis a Sign to Believers of the Covenant on God's part of the wafting away oj our Sins in the Blood of Chrift ; we fee, faith he, what k done in Baptifm, the Covenant of Grace is folemnh^d between God and the Party baptised \ and in- tins Covenant fometUng belongs to God, and Something to the Party baptized. Are Infants ca- pable thus to covenant with God ? though we doubt not but it is fo in fome good fenfe be- tween the Almighty and a Believer, who is the only Subject, i. e. there is indeed a mutual Sti- pulation on both Parties in that Solemnity, but an Infant can do nothing herein.
" Baptifm, faith Bnllkger, is an Agreement or " Covenant of Grace which Chrift enters into u with us when we are baptized, &c.
Fourthly, Baptifm is called the Baptifm of Re- pentance for the RemifTion of Sins > one end of this Ordinance therefore is this, ia\. To teftify the Truth of our Repentance, and to engage u& thereby to bring forth Fruits meet for amend- ment of Life.
" As their Sins are not forgiven them, faith " Mr. Baxter, till they are converted , fo they " muft not be baptized for the Forgivenefs of "Sins, till they profefs themfelves convertedr " feeing to the Church ton ejfe & non apparere is " all one. Repentance towards God, and Faith " towards our Lord Jefus Chrift, is the fum of
« chat
Baptifm in its Primitive Tarty. 8i
*that preaching that makes Difciples, ASfs 20. u2i. Therefore both thefe muft by Profeffion " feerh to be received, before any ac Age are " Baptized. And that no other, fay I, befidesi them at Age ought to be baptized, by this very Argument is very clear and evident.
Bitllinger, as he is quoted by Mr. Baxter, I find Bullinger fpeaketh thus, titi. " To be baptized in the Name on Aft. " of our Lord Jefus Chrift, faith he, is by a Sign 2. 38. " of Baptifm, to teftify that we do believe in "Chrift for the Remiffion of Sins : Firft, mark, " it is not only an Ingagement to believe here- after j but the Profeffion, faith he, 6f a pre- " fent Faith. Secondly, And that not a com- " mon Faith, but that which hath RemiffiQii of " Sin.
Farewel to infant Baptifm ; a prefent Faith is required of fuch that are to be baptized, nay, and more, a prefent profeffion of it too. Infants have neither Faith, nor can they profefs it, Ergo they are not to be baptized.
Fifthly, Another End of Baptifm is, ( as one well obferves") to evidence prefent Regenera* tion j whereof, faith he, it is a lively Sign or -,. - "Symbol— Hence 'tis called the Wafting of Rege- "**• fc Titration j what fignifies the Sign, where the Thing ^ . £* * fignified is wanting ? Baptifm is frequently cal- ., jPu ' led the Lover of Regeneration, it being a Sign or !!? . r* Figure of it to the Perfon Baptized. »
"Chrift hath inftituted no Baptifm, faith £ rl£ . " Mr. Baxter, but what is to be a Sign of prefent 11£jZ * *c Regeneration *, but to Men that profefs not a " r*uan- M Juftifykig Faith, it cannot be adminiftred as a ve * " Sign of Regeneration. Therefore he hath inftituted no Baptifm to be adminiftred to fuch. ttoes not this Argument make void the Baptifm ©f Iufancs, as well as Adult Unbelievers, by the G 2 An«i-
84 G'ld Refind j dr,
Ancients? Let" Mr.Mtf^take it again, but with* a very little alteration. Chrifl hathinftitxtedno Bap- tifmbut what is to be a, Sign oj prefent Regeneration v but to little Babes that profffs not a juftifying Faith, it' cannot be adminiflred as a Sign of prefent Regeneration, therefore be bath inftituted no Baptifm to be admini- ftred to Infants. The ftrefs of the Argument lies in the Inflitucion of Chrifl, in that no Baptifm is instituted and commanded by Chrift, but what is a Sign of prefent Regeneration, not Future ', therefore Infant-Baptifm can be no Baptifm of Chrifl.
Sixthly, Baptifm is called, An Anfwer of i good *ct* 3» Confciemei by the Refurreftion of Chrifl from the 21 • Dea^ j or the Covenant of a good Confcience by tbs Refurrettion of Chrifl, ( as faith Sir Norton Knatch- buljri his Learned Notes printed at Oxfordyi6i7.) in the belief of which Re (me ft ion roe are faved, faith he, as they were faved by the A)\. But now In- fants cannot Covenant thus, nor Witnefs thus in Baptifm by a Belief of the Rcfurreftion, (which faith the laid famous Learned Man ) Baptifm is an emphatical Figure, or a particular Signal ot, to the Perfon baptized.
See what our Late Annotators fpeak upon the place 3 "In Baptifm, fav they, there is a folemn " Covenant, or mutual Agreement between God " and the Party baptized, wherein God offers, "applies, and fealshis Grace, ftipulating or re- " quiring the Parries acceptance of that Grace, tc and devoting himfclf to his Service '-, and '■ when he, our of a good Confcience doth in- " gage and promife this, which is to come up to 4 ■ the terms of the Covenant, that may be pro-
" pcrly called the Aifwir of a good Confcience
" it feeprs, fay they, to bean allufion to the man^ 6< ner cf Baptizing, where the Minifler ask'd
"die
Baptifm In its Primitive Purity. 8 $
" the Party to be Baptized concerning his faith "inChriftj and he accordingly anfwered him, "Deft thou believe ? I believe, &c. A&S3.37. Now, are Children capable to do any of this ? Can they covenant whh Gfod ? Qsta they anfwer a good Confcience, by believing the Refur- re&ion of Chriit ? or can Baptifm appear, to be a Symbol of it to them? No, nor in- deed can Rantifm be fo to any other, I mean to the Adult.
Seventhly, Baptifm hath another End and life afligned to it, vi\. That the Party baptized may have an orderly entrance into the Vifible Church, and fo have a right to partake of all other Or- dinances and Priviledges thereof, as breaking of Bread, &c. This hereafter I fhall make fully ap- pear ; nor is it any other thing than is generally owned by Chriitians, and eminent Men ; but In- fants cannot be admitted to thofe Priviledges, zi\, to the Sacrament of the Lord's Supper, &c, and therefore ought not to be baptized ; for he that has right to one, cannot be denied the other, by any Ground or Authority frpm God's Word.
Q 3 CHAR
S6 Gold R$tC&\ ory
CHAP, IX.
Containing fever al other Arguments, fro^ ving, why not Infants^ hut Believers only^ are the true Subjetts of Bay- tifm.
r. TF there is no word of Institution, or any
Argument, A thing in the Commiflfion of Chrift for Bap- tizing Infants, but .of Believers only, then not Infants but Believers only ought to be Bap- tized.
But there is no word of Initiation, or any thing in the Commiilion of Chrift, for baptizing Infants, but of Believers only *, Ergo, not In- fants, but Believers only are the Subjects of Bap- tifm.
The Major Proportion is undeniable: for if Infants may be baptized in the Name, &c. with- out any Authority from Chrift, or word of In- ftitution, or the leaft intimation of it in the great Commiflfion , what Innovation can we keep out of the Church ? This is enough to caufe any Proteftant to renounce his Religion, and cleave to the Romifh Communion, who aflerts the Church's Power is fuch, that without a word of Inftitution, fhe may do the Lord
knows what. Nor do they, as far as I can
find, aflert Infant- Baptifm from the Authority eff the Scripture -, but from the Power Chrift has left in the Church, in which they feem more
honeft
Baftifm in its Primitive Purity. %j
honeft than fome Protectants, that pretend to maintain this Bite, by plain Scripture-proof, without the leaf!: ftiadow or intimation of any fuch thing, to the palpable Reproach of the Chriftian Religion.
As to the Minor, 'tis evident, and owned by the Learned, that thofe who are enjoined to be baptized, in the Commiflion, Math. 28. are firft to be taught, or made Difciples : But Infants cannot be made Difciples, being uncapable of iteaching '■>• therefore there is nothing in that Commiflion of Infant-Eaptifm : If they have any other vyord of Inftitution or Commiflio% let them produce it, we profefs we know of none.
Objctt. Chrifl: commanded his Difciples to baptise till Nations j Children are part of the Na^ jions, therefore may be baptized ; Thus you fee we have Authority to baptize Children from the great Commiflion.
Anfw. Let me haye the lame liberty to argue, and fee what will follow, vi\. Chrift commanded his Difciples to baptize all Nations v but TurJ^s, Pagans, and Infidels, with their Children, are part of the Nations, Ergo, Turks, Pagans, and Infidels, and their Children, may be baptized al- fo. Sir, I will appeal to you, is not this Infe* rence as good and as juftifiable as yours? Come put it to your Confidences ; Can you fuppofe any fhould be baptized by virtue of the words of Chrift in the Commiflion, but Difciples only ?
Objett. Well, what though that be fo ? yet we affirm, that Infants are Difciples, and therefore may be baptized.
Anfw. What if we fhall grant you that Infants
are Difciples, £ which we can never do, it being
utterly folfe") yec they are not fuch Difciples
Q 4 * thac
S3 Gold Keftnd :, or,
that Chrift in the Commiffion requires to be bap- tized, becaufe they were to be made Difciples, by being taught * and that Infants cannot "be faid to be, we are fure.
The Lord Jefus hath plainly excluded Infants in his Commitfion from this Adminiftration, ac- cording to ordinary Rule •, for in that he commands them to Baptise Difcifles, upon preaching fir ft to them, it follows, that none but fuchwhoare fo taught, and fo by teaching made Difciples, are by virtue of the Commimon, to be baptized y Infants, after an ordinary rate are uncapable of underftanding the Gofpel, when preaclVd, and therefore are uncapable of being made Difciples thereby, and there is no other way, according to ordinary Rule, of being made Difciples but by that means : And this the Apoftles could eafily under- hand, as knowing that under the term Difciple, in common fpeech, and in the whole New Te- ftament, thofe only are meant, who being taught, profeiled the Do&rine preached byfuch a one as John's Difciples, Chriffcs Difciples, arid the Difciples of the-Pharifecs, &c. and according- ly the Apoftles adminiftred Baptifrri. ; And in that Chrift appoints thefe to be Baptized, we <ay, he excludes all others , for the Inftit'ution, Commiffion, and Commandment of Jefus Chrift, is moft certainly the' only Rule, according to which we arc to adminifter the Sacrament of F»aptifrm and all ether Holy Things •, and they that do otherwise, open a Door to all Innovati- ons, and follow their Own Inventions, and are guilty of Wili-worfhip. If you fhouldfay, In- fants are Difciples femintdly in and by their Pa- rents : as if Relievers could beget Believers, or Difciples of Chrift by natural Generation, is abfcrd and ridiculous, the Chriflian. Church be- ' ing
Baftifm in its Primitive Purity. 89
ing not made up of Pcrfons bv meer Humane Birch, but Spiricual Regeneration. And to fay that Infants are born Difciples by the relation to the Covenant, and fo have the Seal fct on them, without any precedent Teaching, is but an- unapproved Di&ate ', as if a Title to Eaptifm were in its Nature a Seal of the Covenant, which the Scripture no where afjrms; nor is there any Rule for baptizing of Perfons becaufe of Relation to the Covenant, fith Baptifm wholly depends upon a pofitive Inftitution.
'■Objeft. But you further argue, that Infants are called Difciples, Aft. 1 $.*io. Becaufe the Yoak laid upon the Necks of the Difciples, was Cir- cumcifion ; and Circumciiion belonged to Infants, trgo9 Infants are Difciples.
Anfw. To this we Anfwer, That there is no colour of Ground or Reafon of giving the Name of Difciples from that Text to Infants : for* tho crjie, they are called Difciples, upon whofe Necks the falfe Erethren would have put that Yoak of Circumciiion j yet what's this, fith Adult Belie- vers of the Gentiles alfo were required by the Jews to be circumcifed, as Timothy, Aft. 16. %. And tho it be granted that they would have had Infants, as well as the converted Gentiles, to be circumcifed, yet the putting the Yoak of Circnmcifion, is not actual Circumciiion in the Fiefh j for that the Jews, as well as their Chil- dren, were able to bear for many Age?. But the Yoak of Circumcifion is the necefTity of it upon Mens«Confciences, and therewith to oblige them to keep the whole Law of Mo- fes> or they could not be faved -, and this was noc that which they would have put upon Children, but upon the Difciples, h e. thefaithful Brethren inChrift J<-fus.
90 Cold RefirPd'7 or^
». II. If Faith and Repentance be required as pre*
requifite of all them that are to be baptized 5 then
none but Believers ought to be baptized — but
. Faith and Repentance is required of all fuch 5
Ergo, &c.
The Major Proportion cannot be denied, with- out a palpable violation of ChrifVs Precept, and by the fame Rule that Infants may be baptized, notwithftanding this Ibfolute prerequifite, Unbe- lievers may, invalidate the Rule of Chrift, or render it defective, and you give all away to the Enemy. The Minor has been fufficiently proved.
is 8. jj- t}m bziievef}y thou may% elfe he might not ;
that it feems was abfolutely neceflary, Repent, and be baptised every one of you, A&.2. 35,37. and,thofe of the Church of England fay the fame thing.
In the Rubrick, What is required of Perfons that ure to be baptised / that's the Queftion.
Anfwer, Repentance, whereby they forfafy Sin ; and, Faith, whereby they ftedfaftly believe the Promife of God made to them in that Sacrament.
ۥ m* If there be no Precedent in the Scripture, (as there is no Precept ) that any befides fuch who profeffed Faith and Repentance, were baptized -, then none but fuch ought to be baptized : but there is no Precedent that any befides fuch who profefled Faith and Repentance were baptized ; Br go, none but fuch ought.
Had Infant-Baptifm been any Appointment op Inftitiation of Chrift, we fhould certainly either have had Precept or Example in the Scripture to warrant the (ame ; but in as much as the Holy Scripture is wholly Client therein, there being not one Example, or the leaft Syllable to, be found for any fuch Pra&ice, we may be fure it is none of ChriiVs Ordinance.
If
Baptifm in its Vrimitive Vwfitj. . 9I
If our Brethren have any Precedent or Exam- ple for it, let them (hew it, for we declare and teftify, there is none as we know of.
And that there is neither Precept nor Exam- ple for Infants Baptifm, we have it confefled by v many of them who were for it.
'Erafmns faith, It is no where exprefled in the Vnionof Apoftolical Writings, that they baptized Chil- tbeCbmb. dren. And again$ upon Rom. 6. Baptizing of young Infants was not, faith he, in ufe in St. Paul's Time.
Calvin alfo confefleth, it js no where exprefly #h Bool^ of mentioned by the EvangeMs, that any one hjltt.c.16. Child was baptized by the Hands of the Apo- ftjes.
Lndovicus Vives faith, None of old were wont j)t cUtt. to be baptized but in a grown Age j and who p«,lib.i. defired it, and underftood what it was. cap. 27„
The Afagdeburge?ifeSy as I find them quoted by Magdeb. Mr. Danvsrs, do fay, that concerning the bapti- jn cent, r. zing of the Adult, both Jews and Gentiles, we |,3. p.496. have fufficient Proof from the 2ct,Btb, loth^n^ 1 6th Chapters of the Atts j but as to the bap- tizing of Infants they can meet with no Ex- ample in Scripture.
Dr. Taylor faith, ** It is againft the perpetual lib. Pn$b. " Analogy of ChrifVs Doftrine to baptize In- p. 239. . " fants j for befides that, Chrift never gave any " Precept to baptize them, nor ever himfelf, " nor his Apoftles £ that appears ) did baptize " any of them : All' that either he or his Apo- *' ftles faid concerning it, requires fuch previ- *c ous Difpofitions to Baptifm, of which Infants " are not capable, and thofe are Faith and " Repentance. And not to inftance in thofe in- <c numerable places that require Faith before £ Baptifm there needs no more but this one of
"our
$ -Id Keftnd; or,
a our blefled Saviour : Hz that belhveth and h " biptiyd, fiall'be frM\ but he that believrtb not, " jhall be condemned : plainly thus Faith and Bap- " tifm will bring a Man to Heaven ; but if he " hath no Faith. Bapcifm fhall do him no good : " fo ths :ifm, faith he, be neceflary, f<*
" is Faith much more 5' for the want of Faith " damns abfotutely, it is not faid fo of the wane " of Baptifm.
A»g. IV. H Paul declared the whole Counfel of Qod unto the Churches and Primitive Chriftians, and yet never declared or made known to them In- fants Baptifm. Then Infants Baptifm is none of the Counfel of God. But Paul did de- clare unto the Churches and Primitive Chri- ftians the whole Counfel of God, but never de- clared any thing to them of Infants Baptifm. Ergo.
The Major Proportion can't fairly be denied : and as to the Minor, fee Afis 20. 27. Fsr I havz not [harmed, faith he, to declare unto you all the Counfel of God. It appears by the Context; tha t he concluded he could not be pure from the Blood of all Men, if he had not been faithful in this matter, (. e, in making known all the whole Will of God to them. Paul was the great Apoftle of the Gentiles, and he fpake thefe words to a Gentile Church, vi£i the Church at fcpbefa, and therefore it is the more remarkable,' God hath by his Mouth made known all things that are riece'ffary for us to know or undei ftand of his Counfel, or our Duty. See our late Annotators on this Verfe. VooYs An- <f God's Decree to (kvt all that believe in not at. on " Chrifr, or the whole Dottrine of Chriftianity, A&.20.27* <c a£.it direfts to an holy Life j whatfoever - Ood
" requires
Baptifm in its Primitive Parity. P3
:* requires of any one in order to a • bleflcd " Ecernicy : this is that which ( (ay they ) the " Pfwifees reje&ed, Lufyi. 30. and fo do all " wicked and ungodly Men, wlio refufe to take " God's Counfel, or to obey his Command. Now Baptifm is that part of God's Counfel which the Phmfm rejected againft themfelvcs. Moreover in Chap. 19. it appears he opened and ex- plained that great Ordinance to.thofe Chnfli- ans at Epbefus, at the firft Plantation of the Church there, but not a word of their Duty to baptize their Infants , nor was there any rea- fon he fhould, it being none of God^s Counfel.
. If whatfoever is neceflary to Faith or Pra- Arg. V. clice, is left in the written Word, or made known to us in the Holy Scripture, that be- ing a compleat and perfect Rule, gnd yet In- fant- Baptifm is not contained or left therein, then Infant-Baptifm is not of God. But what- foever is neceffary to Faith or Practice, is left in the written Word, or made known to us in _ the Holy Scripture, &c. and yet Infarit-Eaptifm is not contained therein. Erg9> Infinc-Bap- tifm is not of God.
That the Holy .Scripture contains irf ic all things that are necelfary for us to believe and pra&ife in order to Eternal Life,, is ticknow- Iedg'd by all worthy Men both Ancient and Modern > and that Infants Baptifm is not con- tained in die holy Scripture we have proved.
The holy Scriptures, faith At banafiHty being Arhanafius iafpired from God, are fufficient to all Inftru&i- agunh thi ons of Truth. Gmnfis.
Ifyihim faith, Let us which will have any Ifychks thing obferved of God, learch no mor«fr6uc ltut$.c.i6. that which the Gofpei doth give unto us. ' on Levit.
Ail '
94
GtldReffo'ds or,
Chryf. on m All things, faith Cbryfoftom, be plain and clear 2 Thef. & in the Scripture'; and what things foever be a Tim, 3. needful, are manifeft there.
If there be any thing needful to be known
or not to be known, we (hall learn it by the
Holy Scriptures *, if We (hall need to reprove a
Falfhood, we fhall fetch it from thence ; if to
be corrected, to be chaflened, to be exhorted,
or comforted*, to be fhort, if ought lack, that
ought to be taught or learned, we fhall alfo
learn it out of the fame Scriptures.
Aug. to the . Augu^in faith, Read the Holy Scriptures,wherc»
Brethren in in ye fhall find fully what is to be followed, an4
iheWildem. what to be avoided.
Lib. 2. of And again he faith, In thefe therefore, which Chriftian are evidently contained in the Scriptures, are Doftrine, found all things which contain Faith, manner c. 3. of living, Hope and Love.
In bis 1 $2 Let us feek no farther than what is written of Epifile to God our Saviour, left a Man would know more Fortunac. than the Scriptures witnefs.
Luther Luther faith, there ought no other Doctrine upn Gal. to be delivered, or heard in the Church, be- 1. p. fides the pure Word of God, that is the Holy
Scriptures, let other Teachers, and Hearers, with their Do&rine be accurfed. ♦ Bafil in his ' Bdfil faith, that it would be an Argument of Sermon de Infidelity, and a moft certain fign of Pride, if fide. any Man fhould rejed any things written, and
mould introduce things not written.
Calvin./,4. Let this, faith Calvin* be a firm Axiom, thac
JnjHt.c.8. nothing is to be accounted the Word and
Sermon 8. Will of God to which place fhould be given
in the Church, but that which is contained in
the Law and Prophets' and after in the Apo-
ftolical Writings.
Baptifm in its Primitive Twit}. 95
It is, faith Tlwphilaft, the. part of a DiaboK- theopfr. cal Spirit to think any thing Divine, without lib. 2. Pap the Authority of the Holy Scripture, chal.
BtUamm faith, that though the Arguments Bellarm. of the Anabaptifts, from the defeat of Command in his Boo^ or Example, have a great force againft the Lu- de Bapt. tberansy for as much as they ufe that Rite every- /. 1. c, 8. where, having no Command or Example theirs is to be .rejected ', yet is it of no force againft Catholic^ who conclude the Apoftolical Tra- dition is of no lefs Authority with us than the Scripture j for the Apoftles fpeak with the fame Spirit with which they did write ; but this of baptizing of Infants is an Apoftolical Tradi- tion, &c.
And laftly, to clofe with this Argument, take what Mr. Ball faith, " We mull for every Ordi- . Mr\ Ball * nance look to the Inftitution ( faith he ) and *? bis An* "neither ftretch it wider, nor draw it narrower fwer t0 *be " than the Lord hath made it * for he is the Infti- New-Eng- " tutor of the Sacraments, according to his own ™n<* &-. " pleafure, and 'tis our part to learn of him both "frj» P- 3#, "to whom, how, and for what end the Sacra- 39* " ments are to be adminiftred ; in all which we " muft affirm nothing but what God hath taught " us, and as he taught us. If this worthy Man fpeak Truth, as be fure he did, and his Do- ctrine be imbraced, certainly our Brethren muft never fprinkle, nay baptize, one Child any more.
If no Man or Woman at any time or times Arg. V& were by the Almighty God, Jefus Chrift, nor his Apoftles neither commended for baptizing any one Child cr Children, nor reproved for neglecting to baptize fuch j then Infants Baptifm %
k not of, nor from God.
But
<?6 Geld Refind \ or^
But no Man or Woman. was at any time or times either commended by the Almighty God, &c. for baptizing any one Child or Chil- dren, nor reproved for neglecting to baptize fuch. Ergo, Infants Baptifm is not of, nor from God.
This Argument remains good and unanfwera- ble, unlefs they can fhew us that there is fome Gofpel- Ordinance and univerfal Duty injoyned on Men, that no Man or Woman was ever commended for doing it, nor reproved for neg- lecting it : when they can (hew chat, this Argu- ment will be invalid.
. VII. That Dodrine that refkfls upon the Honour, Care and Faithfulnefs of Jefus Chrift our blefled Mediator and glorious Law-giver, or renders him lefs faithful then Mofes, and the New Te- ftament in one of its great Ordinances, nay Sa- craments to lie more dark and obfeure in God's Word than any Law or Ordinance of the Old Tefhment did, cannot be of God. But the Doftrine of Infants Baptifm reflects upon the Honour, Care, and Faithfulnefs of Jefus Chrift, &c or renders him lefs faithful than Mfes, and the New Teftament in one of its great Ordinances, nay Sacraments to lie more dark and oblcure in God's Word than any Law or Ordinance of the Old Teftamenc Ergo, Infants Baptifm cannot be of God. The Major certainly none will deny.
The Minor is eailly proved : Can any thing reflect more upon the Honour of Chrift, &c. than this ? as if he mould neglect to fpeak cue his Mind and Will tons plainly, or be fo care- lefs about ir, that forry Man is fore'd to try his Wit to fupply what is defective and wanting in * tl is
Baptifm in its Primitive Purity,
this Matter in Chrift's Word *, for he is frrangely letc of God and benighted, who will net confefs Infant Baptism to need much of humane Crafc and\Cunning to make it out fromChrift's New" Teftamenr, and when he has done all, he leaves it as doubtful as he found it in the Judgment of indifferent Perfons. Did Mofis deal thus with the Children of Ifrael i No, no. How careful was he to deliver every Law, Statute, and Ordi- nance exaftly, particularly the Law of the Palf- over ! Do bet read how careful and circumfpeft he was in that, in all refpe&s and matters re- lating to it. Nay, and the Wifdomof God was fuch, to leave'nothing then in the dark, but gave order that all Things might be made plain, that he that run .might read it, and he that did read, might know the Duty, i. e. the Statute or Ordi- nance, (tho in many things they might need in- ftru&ion how in a right Spirit to be found in it, and what it fignified.) But I dare affirm, no Man who reads the New Tefhment, from the begin- ning of Matthew to the end of the Revelations, a thoufand times over, fhall ever from that Holy- Word, or any place or part of it, find it to be his Duty to baptize his Child ; the Word of God is powerful in convincing Men cf their Duties, as well as of their Sins ; but in this it fails, it has no Power to convince Mens Confciences. The Faith of Perfons muft (land in the Wit and Subcilty of Men, in refpeft of Infant-Bapt ifm, and not in the Power of God, and efficacy of his blelfed Word. Lee fome fhew us the Perfon, who only by read- ing the New Teftament was convinced" of Infant- Baptifm* though, 'tis true, divers by reading of the Writings of Learned Men, and their l'ubtil and fophiflical Arguments, £for fo I muft call them ) have been perfwaded to believe ic to be H of
5S Gold Refind-j or,
of God. — Yet, after all, fome of them have plainly fignified the great Ground and Argument they build upon, is this, vi-\. Becaufe fuch and fuch Learned, Godly, and Wife Men, aflertitto be a Truth of Chrift. So that it appears very clear, they build their Faith herein, not upon the Authority of God's Word, but upon the Credit and Authority of Men. But certainly it mud needs, as. I faid, reflect upon the Honour and Faithfulnefs of Chrift, to conclude Infant- Eaptifm to be of God : for can any think the Lord Jefus would leave fo great an Ordinance, or Sacrament, of the New Teftament, fo ob fcure and dark in his Sacred Word, had it been his Mind that' Believers fhould baptize their Children, fmce the Apoitle magnifies ChrifVs Faithfulnefs, who is the Son, above that of Mofes, who was but the Servant? And Mofes verily was faithful in all his Houfe as a Servant, fer a Teftimony oj thofe things which were to be fpofyn after, Hebr. 3. $. But Chrift as a Son over his own Houfe, &c. ver. <5. and there- fore was counted. ' worthy of more glory than Mo- fes, ver. 3.
Be (ides, do but confider what Darknefs and Confufion the Afierters of Infant-Baptifm feem to be in, about the Proof and Right they fay Children have to it.
1. Some of them' fay, it depends wholly upon the Authority of the Church.
2. Others dare not baptize them, but as Be- lievers and Difciples, and therefore affirm they have Faith, &c,
3. Others can't believe this \ and therefore though they likewife baptize them as Believers, yet get'Sureties to ftand for thera.
4, Others
Baftifm in its Primitive Purity. 99
^ 4. Others fay, they have a Right by the Faith of- their Parents: fome are for baptizing all Children, others none but the Children of Ee- tie vers;
5. One fays, if either of their Parents are Believers they may be baptised; fome fay both Father and Mother, both mud be godly Perfons and in the Covenant of Grace, or elfe the Child has no Right to be baptized. No mar- vel when Men have loft their way, they are thus loft in a Wildernefs.
That Ordinance God has made*no Promife to A?g. vnL- Perfons in their Obedience thereto, nor denoun- ced any Threatning or Punifhment on fuch who flight, negled, and contemn if, it is no Ordi- nance of God. But God has made no Promife to Perfons who baptize their Children, nor de- nounced no Threatning or Punifhment on thofe who flight, neglecland contemn it. Ergo, Infant- Baptifm is no Ordinance of God.
Let any fuch who afTert Infant-Baptifm, fhew us a Promife to the Obedient herein, or a Threat- ning denounced againft the Difobedient thereto,- and we will fay no more. There are Promifes made to Believers in their being baptized, that's evident 5 and Punifhments threatned on fuch who reject the Counfel of God in that refpecl:, the like there is in refpeft of any other Gofpel-Or- dinance, but none of this in the Cafe of Infant- Baptifm, •
H % GHAfc
1CX,'
Gold Kefind *9 or,
CHAP. X.
Wherein the great Arguments, and pre- tended Scripture- Proofs for Infant-Ba^ tifm^ concerning the Covenant Circiwi- cifionr and Infants Chttrch-memberfhipy are Examined, and Anfwesed.
o
N E main and great Argument the Pedo- baptifts bring for that pra&ice is this, iA\*
Children of Eelievers are in Covenants well as their Parents. The Covenant made with Abraham was the Covenant of Grace, or Gofpel-Cove- nar.t, to which the Seal of Circumcifion was an- nexed ; and as Circumcifion belonged to the Abraham. Children of the Faithful under the Law, fo Bap- tifm belongs to the Children of the Faithful un- der the Gofpel, or elfe the Priviledges under the Gofpel would be lefs than thofe were under the Law.
Anfiv. There hath been enough faid, over and over, by Mr. Tombs, Mr. Danvers, and ma- ny others, to detecl and utterly vanquifh the weaknefs of this Argument.
As, firft, it hath been proved, that the Cove- nant of Grace made with Abraham and his Seed, doth not intend his Carnal Seed according to the Flefh j but his Spiritual Seed, or fuch who. had the Faith of Abraham. And one would think the Apoftle might be believed in his expounding that
Text,
Baftifm in its Vrimitive Vtirity. 101
Text, vi\. To Abraham and to his Seed -were the Promifes made, Gal. 3. 1 6. He jaith not,And to Seeds, as of many, but as of one, And to they Seed, which k Cbrift. Compare this with v. 29. If ye be Chips, then are ye Abraham's Seed, and Heirs, according to the Promife And again, in Rem. 9. 7,8. he faith, Neithei- becaufe they arethe Seed of Abraham, are they all Children ; but in Ifaac (hill thy Seed be called. That is, they which are the Children of the Flefh, thefe 'are not the Children of God : but the Children of the Promife are counted for the Seed.
Could the Apoftle in plainer words have de- tected the Error ot thefe Men, if he had met with them in his day ? ! ris true, he did meet .
with fome, vi\. the Jews, or Abraham's natural Seed, who were fo blind as thus to argue from the Covenant made with Abraham; and con- cluded, they were the true Seed and Children of God, becaufe they were the OrY-fpring of Mra- ham according to the Flefh. But as* John Bap- tift firft endeavoured to undeceive them, when he faw the Scribes and Pharijees coming to his Bap- tifm — by faying, Thinly not to fiy with in your Mat. 3, 7, felves, ye have Abraham to your Father, &c. So in 8, 9. the next place, our Blefled Saviour himfelf, in John. 8. likewife fhewed them their great Error and Miftake herein, and that they might "§£ the Children of the Devil, notwithfhnding they were the Seed of Abraham according to the Flefh, and thought themfelves fafe as being in that Covenant made with him.
The Covenant of Grace there made with Abra- ham and his Seed,extends to none but the Holy and Eleft Seed, to none but the Spiritual Seed, to fuch who are ChrifVs, or true Believers in Chrift only. Now if the Covenant of Grace comprehends none of *Abrabam\ carnal or flefhly Seed, but the H 3 fpiritual
102 Oold Refind; or7
fpiritual Seed only, to what purpofe is there fo many Sheets of Paper printed by Mr. Baxter, Mr. Sidznham, &c. to prove the carnal Seed of Be- lievers to have right to the Seal of the Covenant ? Their Bunnefs is to prove all Believers Children to be in the Covenant in the firft place, or all they fay is nothing.
But, Secondly, if they could prove all the Children of Believers to be in that Covenant made with Abraham, yet it doth not from thence follow neither, that therefore their Children may be baptized, unlefsthey can (hew, the Lord Je- fus hath in joined them fo to be, becaufe Baptifm wholly depends .upon the Authority of ChrifVs Institution, or pofitive Prefcri prion. 'Tis not enough for any to fay, if Children are in Cove- nant, they may be baptized. Who tells them fo? Hath Chriftany where required k ? doth he fay they ought, or that it belongs to them ? Had it been Abraham's Duty to circumcife his Children, becaufe they were in Covenant with him, before God gave him a pofitive Law fo to do *, certainly, had he done it without any Command of God, and have called it God's Ordinance, he had ceas'd being called any more Faithful Abraham. ' Come, Sirs, your Confequences and Conclufions you foayc fo long made a noife of, will make no Gofpel-Precept, norhold equal weight with the £allance of the Sanctuary.
For, thirdly, pray confider, Were there not divers in the Covenant of Grace, i. e. in that Spi- ritual, or Gofpel-Covenant God made with Abra- ham, in that very day and time that the Law of Circumcifion was given forth ? and yet they were not, from that Ground, to be circumci fed, nor were they at allcircumcifed, becaufe God did not command them fo to be ? Was not Loi; a Godly
Man,
Baftifmin its Primitive Purity. 103
Man, and in the fame Covenant of Grace ? to- gether with Mlchifidec and others I might men- tion ? Thefe were in Covenant, and yet without the Seal, as you call it ■■> we do not read trey we're circumci fed. And do, you not think that many of the Females of Abraham's oflf-fpring were in that Covenant of Grace ? yet they had no right to Circumcifion, the Seal (as you called it} of the Covenant, becaufe none but Males were required or commanded to be circumcifed. Suppofe Abraham mould have gone without a Command or Word from God, and have Circum- cifed his Females, and have reafbned after the rate you do, vl\.
My Female children. are in Covenant-, and fince the Covenant belongs to them, the Seal of the Covenant belongs to them, which is, Cir- cumcifion, therefore I will circumcife them alfo •, would God have allowed him to do any fuch Aft, think you ? You will reply, I am fure that God would never have born with Abraham in doing any fuch thing, becaufe he mult have done it without a Command.
And, pray, how can you think he will bear with you in Baptizing Children of Eelievers, fith you have no more Command from God fo to do, than Abraham had to Circumcife his FemaW Children ?
You reply, They are in Covenant, and there- fore to them belongs the Seal of the Covenant -, even fo fay we, his Females might be in the fame Covenant, and yet you would have condemned fuch an Aft in him, though grounded upon the very fame foot of an Account, which you fland upon your own Juftifkation in, and acknowledg no Fault, but contrarywife blame, nay, reproach us for holding an Error, becaufe we cannot do H a and
104 Gold Eefindh or,
and pra&iceas you do in this cafe, without any Authority frcm God's Word.
4/y.To prove further,that the Right 'of Circum- cifion wholly depended upon the abfolute Will, PJeafure, and- -Sovereignty of God, as Baptifm now d i>th ; and that his Will, and not ours, nor any Confequence that may be drawn from being in the Covenant, can give a Perfon a right there- to, without h;s Command or allowance -, 'tis to be considered, that there were thofe commanded to be Cireumcifed, who were not Q as there is probable ground to believe ) in that holy and blefied Covenant of Grace, God faid his Cove- nant fhould not be efbblifhed with Jfomael, but with Ifaac, yet he was Cireumcifed, Gen, 1 7. 20, .21,2$. G4/.4. 29,30. The fame might be faid of Efau, and thoufancis more qi ^Abraham's Car- nal Seed : It was, it appears from hence, God's Sovereign Will and Pleafure that gave right to Circumcif2on, and net being in the Covenant.
Qjitft. But was not Circumcifion a Seal of the Covenant of Grace under that Difpenfation, as Baptifm is now a Seal of the fame Covenant un- der this Difpenfation ?
Anfw, No, for Circumciflcn was only a Seal to Abralurns Faith, or a Confirmation of that Faith he had iorg befcre he was Cireumcifed'; but io it could net be laid to be to any Infant that had no Faith, It was jndeed a Sign put in- to the FkOi of Infants ; but a Sign, and Seal top only to 'Abr fcw, witneffing to him that he had a Justifying Fuich •-, but to the Truth of the Pro- anifes, there was 'tis evident, a two-fold Cove- nant made with /.. , aham, 1. That he fhould be the Father of many Ni*tions,and that the Land in which he was a Stranger fhould be given to his Seed y thefe Promifei feejn to relate to his Carnal Seed. 2. That
Baftifm in its Trimitive Purity. 105
2. That he fhould be the Father of the Faithful, Rom. 4. 1 1. Heir of the World, Rom. 4. 1 3. and that in him, and in his Seed all the Families of the Earth fhculd be blefled, that is, Jefus Chrift, Gal. 3.16. Now none could receive Circumci- fion as fuch a Seal to them, but Abraham, be- caufe none before circumcifed had fuch a Faith, which intitled them to fuch fingufar Promifesf The Apoftle in the fourth of the Romans fhews, that Abraham was not juflified by Wcrks, nor by Circumcifion, but by Faith, which he had long before he was circumcifed; and fo but a Seal or Confirmation of that Faich he had be- fore, and to .aflure him of the Truth of the Promifes made to him and to his Carnal and Spiritual Seed.
You ought not therefore to call Circumcifion a Seal to any but to Abraham, neither ought you to call it a Seal of any ether thing to him than what the Scripture calls it a Seal of, vi^. And he received Circumcifion a Seal of the Righteoufnefs of the Faith which he had being yet fwcircumcifed, Rom. 4. 11,
And that you may fee we are not alone in Chryfoft. this matter, fee what Chryfoftom and Tlmfiilaft, Theophi* as 1 find them quoted by Mr. Danvers ; " It was Jaft. " called a Seal of the "Righteoufnefs of Faith, pag. 1 1 7. " becaufe it was given to Abraham as a Seal and " Teftimony of that Righteoufnefs which he had " acquired by Faith. Now this feems to be the " Priviledg of Abraham's alone, and not to be " tranferred to others ; as if Circumcifion in f* whom ever it was were a Teftimony of Di- - c< vine Righteoufnefs ; for it was the Priviledg of " Abraham- that he fhould be the. 'Father of all " the Faithful, as well uncircumclfed as circum- " cifed, being already the Father, having Faith
« in
106* Cold RefirPd-y or^
u in Uncircumcifion, he received firft the fign of " Circumcifion. that he might be the Father <c of the Circumcifed. Now becaufe he had " this Priviiedg, in refpeft of the Righteoufnefs <c vjhich he had acquired by Faith, therefore " the fign of Circumcifion was to him a Seal tt of the Righteoufnefs of Faith ; but to the <e reft of the .Jews it was a fign that they were <c Abrahams Seed, but not a Seal of the Righte- " oufnefs of Faith, as all the jews alfo.were. " not the Fathers of many Nations.
Moreover, it is evident a Seal is a Confirma- tion of that which a Perfon hath made over to him, and it doth infure him of it. Now to call Circumcifion a Seal of the 'Covenant cf Grace, 'tis all one as to fay all that were cir- cumcifed,- were affured of all the BlefTings of that Covenant, then muft all that were circum- cifed be pardon'dand faved j and fo alfo would, it follow in the cafe of Baptifm, were that ac- knowledged to be a Seal to all thofe that are baptize^ of the new Covenant. But in a word, we know nothing called a Seal of the New Covenant, but the holy Spirit, which the Saints were faid to be fealed with after they believed, Epbef.i. 13. & 4, 30. unto the day of Redemp- tion ; God by fetting his Seal upon us aflures. us that we are his, and that we mall have Eter- nal Life.
Baptifm is called a Figure, but no where a Seal and a Sign or Figure proper only to fuch who . have Undemanding t6 -drfcern the Spiri- , tual things and Myfteries that are reprefented thereby, and wrought in them.
Object. Say what what you w\Uy the Promlfe and Covenant of Giace was to Abraham and his natural Offtring.
Anfw,
Baptifrn in its Primitive Purity. 1 07
Anfw. Why do you not believe the Apoftle who tells you the quite contrary, and that he [aid not of Seeds as of many, but to thy Seed> which ts Chrift?
But if you will have it as you fay, fee what abfurd Qjnfequences will follow and arife from your Notion : And firft take what Calvin faith, Calvin on Tis manifeft, faith he, chat the Pro mife under- Gen. 17.7. flood of Spiritual Bleflfmgs pertaineth not to the Carnal Seed of Abraham, but to the Spiri- tual, as the Apoftle himfelf faith, Rom. 4. 8, 9, for if you underftand the Carnal Seed, faith he, then that Promife will belong to none of the Gentiles, but to thofe alone who are begotten of Abraham and Jfaac according to the Flefh; Ejtfos.Anne by this it appears you go about to (hut out your Gen. 17.7. felves and Children too from having any pars in that Covenant made with Abraham.
Secondly, If God made the Covenant of Grace w;th Abraham and his Carnal or Flefhly Off-fpring, and fo with all Believers and their Children, then all their Off-fpring muft have faving Grace beftowed upon them and a new Heart, becaufe thefe things are fome of the chief Eleffings con- tained irfthenew Covenant.
Now do you fee that all the Children of Be- lievers have the Grace of God bellowed upon them, fo that they are new Creatures? certainly no, for as Abraham had his Ifomael, and Ifaac his Efaa, and David his Abfolom^ fo have mod or many Believers wicked and ungodly Children, and fo they live and die to the great Grief of their Souls : You can't think that God fails in his Prcmife, and that the Covenant of Grace is not lb firm and fure as the Scripture declares it to be, one of them will follow, or you muft con- clude your felves miftaken in your Notion:
But
1.08 GoldRefinds or,
But certainly they cannot raifs of Grace if
Mr. Blake, Mr.Blaty is right ; for, faith h^Chnfthnky is here*
p. 6. ditary; that' as the Children of a Noble- Man are
Noble, the- Child of a Free-Man free, of a fu)\ a
*Jjhehad Thy^., arid of a Jew\ a Jew fo * the Child of a
faid, Tbofe Chr'ifiian is a Christian. We will grant hjm they
who are are fo called, but withal rauft tell him, the
born oj the Children ofChrifllan People are by Nature
Spirit are the Children of Wrath as well as others;
jpiritual, he Fourthly, This would render Grc-ce to be a
had fpol>e Birth-Priviledg, as Mr. Danvm obferves, and
Truth. Regeneration tied to Generation, contrary to
the Scripture and all good Doctrine } as if a
Believer doth nor only beget a Child in natu-
,ral Generation, but a Saint alfo.
Fifthly, Then the- Apoftle fpake not true in „ faying the Children of the Flejh, thefe are not the Children oj God, i. e. of the Promife, Rom. 9. • Sixthly, And it alfo would follow, that all the whole Off-fpring of Believers fhall be faved, without you will affert the Doctrine of James Arminius, that there is a falling away from Grace.
^Seventhly, And would it not follow alfo, that all the Children of Believers know God, and Ter.21.24. nec<* not be taught, faying, Know the Lord, jor ( you know who faith ) they [hall all know me, from the leafl of them to the greatefl of them ; that is> all thofe who are in the New Covenant, which you fay all Believers Children are, even in the fame Covenant of Grace made with Abraham.
Eighthly, And "then it follows alfo that the
Covenant of Grace and Spiritual Bleflings made
with Abraham^ tied up to Believers and their Seecl
' only 5 and if fo, what will become of all poor
Unbelievers and their perifhmg Off-fpring?
Objift: