Gold refin'd, or, Baptism in its primitive purity proving baptism in water an holy institution of Jesus Christ ... : wherein it is clearly evinced that baptism ... is immersion, or dipping the whole body, &c : also that believers are only the true subjects (and not infants) of that holy sacrament : likewise Mr. Smythies arguments for infant-baptism in his late book entitled, The non-communicant ... fully answered / by Benj. Keach ...

CHAP. I. Wherein the Baptism of Water is proved to be that intended in the Commission, and so a standing Ordinance till the End of the World. (Book 1)

I Having for many Years last past observed with what strength of Argument some worthy Christians have laboured to defend the Sacred Ordinance of Baptism; and how they have endeavoured to refine it from all Human Mixtures, to the great Satisfacti∣on and Establishment of many Persons in the Land; yet notwithstanding, finding how that still a Multitude of gracious People remaing very ig∣norant about it, and other•• very obstinately and reproachfully do slight and contemn it, casting very scandalous and scurrilous Reflections upon those who practise it according to the Primi∣tive Institution, both from the Pulpit and the Press: I have been put upon writing something further in the Defence of our selves and Practice herein.

And that I may the more regularly proceed in this Work, I shall endeavour to prove Baptism in Water to be that Baptism which is intended in the Commission; and therefore to abide as an undoubted and standing Ordinance of the Lord Jesus Christ until his second Coming, or the End of the World.

First of all,* 1.1 it may be necessary to shew you, that this Ordinance was instituted and ordained by our Lord Jesus, and given forth by him soon after he rose from the Dead, and a little before he ascended into Heaven; see Mat. 28. 18, 19, 20. Mark 16. 16. And Jesus came, and spake unto them, saying, All Power is given unto me in Heaven and in Earth. Go ye therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit: Teaching them to ob∣serve all things that I have commanded you: and lo, I am with you alway even to the end of the World. The Lord Jesus first of all asserteth his Power and Authority. Secondly, he delegates a Power to his Disciples. Thirdly, he subjoyns a gracious Promise to them.

1. The Power and Authority which he asser∣teth to himself is, all Power in Heaven and Earth; Power to institute and appoint Laws and Ordinances, how and after what manner God ought in Gospel-Times to be worshipped; Power to give Repentance and Remission of Sins; Power to congregate, to teach, and govern his Church as the supream Lord, Head, and Ruler thereof; yea, and Power to give Eternal Life to whom∣soever he pleaseth. This was inherent in him as God blessed for ever, given to him as our Me∣diator, given to him when he came into the World, but more especially confirmed to him and manifested to be given him at his Resurrecti∣on,

and Ascension into Heaven. And having de∣clared himself Supream Lord and Law-giver, He

2. Delegates a Power to his Disciples, Go ye there∣fore and teach all Nations, baptizing them; the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 make Disciples, that must be by preaching the Gospel to them, instructing them in the Principles of the Christian Faith, teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway to the end of the World, that's the Promise. These are the words of the great Commission, which contains part of the last Will and Testament of the ever blessed Jesus, the glorious Testator of the New Covenant, wherein Baptism is found and expresly given forth, and with as great Au∣thority, and in as solemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God.

Object. But 'tis not said, baptize them in Water, it may therefore intend the Baptism of the Holy Spirit.

Answ. To which we answer; As 'tis not said baptize them with Water, so 'tis not said 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,

First, Because the Baptism of the Holy Spirit was never by our Saviour or his Apostles com∣manded, it was never injoyn'd as a Precept or Duty to be done, but was always mentioned as a Promise, He shall baptize you with the Holy Ghost and with Fire. And again, Ye shall be baptized with the Holy Ghost not many days hence: It argues great Weakness, or else Wilfulness, that Men should see no better how to distinguish be∣tween a Baptism that was commanded as a Duty to be done, and a Baptism promised,

which was never injoyned as a Duty.

Secondly, It cannot mean the Baptism of the Holy Ghost, because the Disciples of Christ (nor no Man under Heaven) had ever any such Power delegated or given to them, as to baptize with the Holy Ghost; 'tis strange Persons should be so blind and bold to think (much less to assert) that meer Men can give the Holy Spi∣rit, or administer that Baptism, as if the Holy Ghost was at the disposal of the Will of Man, or that Men know whom to give it to, which indeed only lies hid in the Breast of God himself, who bestows it to whom and in what manner he pleaseth. And therefore,

Thirdly, We do affirm from the Authority of God's Word, that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jesus Christ, and that he did never impower any Disciple of his to give it, He shall baptize you with the Holy Spirit. The Father by him, and he im∣mediately by himself in his own Person distri∣butes or gives forth of the Spirit according to the good Pleasure of his Will, without impar∣ting with this Sovereign Prerogative, or pecu∣liar Power to any other. Now since Christ's Disciples could not baptize with the Spirit, and yet are commanded to baptize, it follows clear∣ly it must be Water.

Object. Doth not the Apostle shew that Men had Power to give the Spirit? what else is the meaning of these words, he therefore that ministreth to you the Spirit? it appears that Persons who preached ministred the Spirit.

Answ. By the Spirit is meant the Gospel, or Word of Christ: as the Law is called the Letter, so is the New Testament called the Ministration of

the Spirit, 2 Cor. 3. 6. The words that I speak unto you, saith Christ, are Spirit, &c. Doth God (as if the Apostle should say) concur with our Mi∣nistry, and give the Spirit to those who hear it, and help us to work Miracles to confirm it? And is this done by our preaching the Law, or by the hearing of Faith, that is, the Word of Faith, viz. the Gospel, see vers. 2. or by preaching the Word of Christ?

Fourthly, The Baptism in the Commission can∣not intend that of the Holy Ghost; because the Spirit's Baptism signifies the miraculous Effusion, or extraordinary Gifts thereof (and not the saving Influences, Graces, and Operations of it) which but a few, and those too in the Primitive Time, did partake of; but the Baptism in the Commission is injoyned on all that are made Disciples in all Nations, and in every Age, even to the end of the World.

Fifthly, It must be Water-Baptism, because our Saviour joyneth it with Repentance and Believing. Now all along in order of Practice these two went together both before this time and also afterwards. You may be sure had it been any other Baptism, it would never have been thus joyned together in order of words, with that Baptism that was so united in order of Practice with Repentance and Faith, without the least intimation of any thing by our Saviour to the contrary.

Sixthly, Because 'tis a Baptism that is to be administred in the Name of the Father, of the Son, and Holy Spirit, how can any with the least shadow of Reason, suppose it should be meant of the Baptism of the Holy Spirit, sith it is to be administred in the Name of the Holy Spirit? Were any ever baptized with the Holy

Spirit in the Name of the Father, Son and Holy Ghost? The Spirit was that with which they were baptized; and therefore not bap∣tized in the Name of the Spirit.

Seventhly, The only way further to remove this Objection, is to observe what the practice of the Disciples was after the Ascension of Christ in the execution of this great Commission: What was it they baptized with? See Acts 8. 36. And they came to a certain Water; and the Eunuch said, See, here is Water. Vers. 28. They went both down into the Water, and Philip baptized him. Acts 10. 47, 48. Can any Man forbid Water, that these should not be baptized?—And he commanded them to be bap∣tized in the Name of the Lord Jesus. That Baptism which in the Commission the Lord Jesus com∣manded his Disciples to baptise with, was the Baptism which they after his Ascension did bap∣tize with; and that it was Water the Scriptures we have now cited do evidently shew; certainly the Apostles well understood what Baptism it was their blessed Master did command them to administer.

Eighthly, Besides, were it not the Baptism of Water which was given to them in the Commis∣sion, Matth. 28. 19, 20. They did that in his Name, i. e. by his Authority, which they had no Authority to do, for other Commissions they had not, this being the only place where Water-baptism is mentioned, as being instituted and gi∣ven in Commission to them to administer, and to all other Disciples and Ministers of Christ to the end of the World.* 1.2

Now, Secondly, that this Holy Ordinance of Baptism doth continue to the end of the World is evident,

First, Because whatsoever is given forth by Je∣sus Christ, is given forth by him as he is King, and Mediator of the New Covenant, and as part of his last Will and Testament; and his last Will and Testament, I hope, all will grant stands in full force and virtue, and every Part and Branch of it unalterable to the end of the World: Though it be a Man's Covenant, or Testament, yet if it be confirmed, no Man disannulleth, or addeth thereto* 1.3. How much more dangerous then is it for any to disannul, alter, add to, or diminish from the last Will and Testament of the Lord Jesus the Son of God, who received Command∣ment from the Father what he should say and speak† 1.4; And was faithful to him that appointed him, as a Son over his own House| 1.5?

Secondly, The Arguments that Men bring a∣gainst the continuation of Baptism, tend to root out all other Ordinances of the Lord Jesus as well as this. Why may they not deny Preach∣ing to continue, as well as Baptizing, since Teaching is commanded by no other Authority than this? Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission?

May I not argue thus; If Teaching continues to the end of the World, Baptism continues? But Teaching none denies to continue, Ergo Bap∣tism continues. Do but observe the conjunction between Teaching and Baptizing in the Commis∣sion, Go, teach all Nations, baptizing them; and again, teaching them, &c. Baptism is fenc'd in on both sides, 'tis secured, one would think, (as our Lord Jesus has placed it) from all Force and Violence whatsoever; and that such must be im∣pudently bold as dare attempt to raze it out, or seek to disannul it, and make it of none effect.

Thirdly, The Promise that is subjoined in ex∣press words, in the Commission, clearly proves the continuation of this Ordinance; And lo, I am with you always to the end of the World; not to the end of that Age only as some affirm. See our late Annotators on these words,* 1.6

I am, and I will be with you; and those who succeed you in the Work of the Ministry, being called of me thereunto, I will be with you, protecting you in that Ordinance, and blessing you, and all other my faithful Ministers, that labour for making me and my Gospel known, with suc∣cess to the end of the World; not of this Age only, but till the end of the World—or till the World shall be determined, and the New Heavens and the New Earth shall appear.

Fourthly, The practice of the Apostles and Disciples of Christ, after his Ascension into Hea∣ven, clearly proves, that the Baptism of Water doth continue; for how frivolous is that Obje∣ction that some make against it, viz. it was to abide no longer than till the Baptism of the Spi∣rit (which say they was Christ's Baptism) took place, seeing it is so evident and plain in the Acts of the Apostles, and in divers other places, that it was both taught and practised, after that great Effusion, or pouring forth of the Holy Spirit, which was the Baptism promised, and was first of all made good to the Apostles and Saints of God at Jerusalem; When the Day of Pentecost was fully come, and they were all with one accord in one place* 1.7; by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death: At the hearing of which Ser∣mon, many of them being pricked in their Hearts, cried out, What shall we do? Then said Peter, Repent, and be baptized every one of you in the Name

of Jesus Christ, for the remission of Sins, and ye shall receive the Gift of the Holy Spirit. Now the Bap∣tism here enjoined on these Penitents, could not be that of the Spirit; for how absurd would that render the reading of the words, Repent, and be baptized with the Spirit, and ye shall receive the Gift of the Holy Spirit.

Fifthly, But to make it appear yet more fully, that Baptism in Water continued after the com∣ing of the Spirit, or great Effusion of the Holy Ghost, see, Acts 10. 'tis said, While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word, (that was on Cornelius and those with him). And they of the Circumcision, which believed, were astonished, as many as came with Peter, because on the Gentiles also was poured out the Gift of the Holy Ghost, Vers. 45. For they heard them speak with Tongues, and magnified God. Then answered Peter, vers. 46. Can any Man for∣bid Water, that these should not be baptized, which have received the Holy Ghost as well as we? vers. 47. And he commanded them to be baptized in the Name of the Lord, vers. 48. Here the very Persons who were baptized with the Holy Spirit, were com∣manded in the Name (that is, by the Authori∣ty) of the Lord Jesus, to be baptized in Wa∣ter; and it was a thing that no Man did or ought to deny to be their indispensable Duty; so that the highest Gifts or Endowments of the Holy Ghost, cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water; and how bold and daring must that Man needs seem to be, who shall adventure to say, 'tis a low and carnal thing, and I forbid it to such who have the Spirit's Baptism. I would to God this were laid to Heart, for such Men are certainly grown to a great degree of Pride and Arrogance, as

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well as it argues palpable Blindness, Infidelity and Disobedience, and that they have lost their Way, and go astray in untrodden Paths, who shall speak at such a rate.

Object. But say some, The Baptism mentioned by you in both these places, was done in the Name of the Lord Jesus, and not in the Name of the Father, and of the Son, and of the Holy Ghost, and so not according to the Commission, and therefore not the same Baptism.

Answ. To be baptized in the Name of Jesus Christ,* 1.8 is to be baptized as Christ Instituted, Commanded, and Ordained; and as a Learned Person saith, These words, In the Name of Christ, signifies no more that Baptism was administred only in the Name of Christ, not of the Father and the Holy Ghost, than these words, Paul a Servant of Jesus Christ, argues, that he was a Servant of Christ only, and not of the Father and Holy Ghost also: Or as if those words of Paul to the Keeper of the Prison, Believe on the Lord Jesus Christ, should be thought to free him from a necessity of believing in the other two Persons: for as he that believes aright in Jesus Christ, believes also in the Father and Holy Spirit; so he that is baptized in a right manner, is baptized in the Name of the Father, and of the Son, and of the Holy Spirit. But because the Lord Jesus more immediately, and as our Soveraign Lord, Law-giver and Mediator, insti∣tuted and gave forth this Command, they are said to be baptized in his Name, meaning, they were baptized by his Authority.

Peter,* 1.9 saith Cyprian, makes mention of Jesus Christ; not as if the Father were to be omit∣ted, but that the Son might be joined to the Fa∣ther, &c.

And St. Austin saith,* 1.10 They were commanded to be baptized in the Name of Christ; and tho the Father and Holy Ghost were not mentioned, yet we understand they were not otherwise bap∣tized, than in the Name of the Father, Son, and Holy Ghost. Why dost thou not apprehend, when it is said of the Son, All things were made by Him, that the Holy Ghost also, though not mentioned, is there likewise understood?

To be baptized into Christ Jesus,* 1.11 (saith Eulogius) signifies, to be baptized according to the Precept of Christ, that is, into the Fa∣ther, Son, and Holy Ghost. And that other [into his Death] is typically representing his Death in Baptism. The same Patri∣arch, in the same place, a little before saith thus, What is said in the Acts, of those that had received the Baptism of John, that they were baptized in the Name of the Lord Jesus, denotes, that they were baptised according to the Institution and Doctrine of the Lord Jesus; that is to say, they were baptized into the Name of the Father, Son, and Holy Ghost. For so the Lord Jesus Christ taught and com∣manded his Disciples to baptize, Mat. 28. 19, 20.

Object. Notwithstanding what we have said yet, saith the Objector, John Baptist opposeth his Baptism to the Baptism of Christ; which could not have been done, if the Baptism with Water was an inseparable Companion of Christ's Doctrine; How could John say, Verily, I baptize you with Water, but he shall baptize you with the Ho∣ly Ghost? &c. Moreover, if Christ had been commanded to baptize with Water as well as John, the words would have run thus, Verily, I baptize you with Water only, but he shall baptize you also with the 〈◊〉〈◊〉.

Answ. Thus to distinguish the Baptism of Wa∣ter, and that of the Spirit, into John's and Christ's, and oppose these two one to the other, as if the one of these were distructive to the other, as if that of John's were his own, and none of Christ's,* 1.12 is very ridiculous, and argues great darkness in the understanding of these op∣posers of Water-baptism, for 'tis undeniably evi∣dent, that this of Water (as well as that of the Spirit) was given forth by Christ himself, and as part of his last Will and Testament, to abide to∣gether with teaching, believing and repenting to the end of the World.

These Men would fain have us believe, that the Baptism of Water was the Baptism of John's, and none of Christ's, but as if John had instituted it, and not Christ, and as if John were the Author of it, and Christ the Finisher; whereas nothing is more clear that Christ, (consider'd as God) was the Author, and the first that ordained, appointed and instituted it to be administred by John; and after John's decease, yea, and after his own Death, and Resurrection too, gave or∣der to its continuance. And for the observation of it amongst all Nations, our late Annotators also on Mat. 3. 5. agree with us exactly herein, He (that is, John) was sent to baptize in Water; so as from this time (say they) the Institution of the Sa∣crament of Baptism must be dated.

Nothing can be more evident, than that the Baptism with Water was Christ's Baptism; and howbeit it is called John's, as John was the first Minister and Messenger from Christ to begin it, For,* 1.13 behold, I send my Messenger, and he shall pre∣pare my way before me, saith Christ, Mal. 3. 1. It was Christ's Appointment in whose Name, and not in John's, it was begun and dispensed always even

in that juncture wherein John himself was living; and one would think Men could not be so blind to suppose it ceased in John, fith our Lord Jesus after his Death and Resurrection, gives special Com∣mand for the continuation of it, in the Name of the Father, and of the Son, and of the Holy Ghost, in all Nations to the end of the World: And in regard also that the Apostles after Christ's Ascension into Heaven preached the same Doctrine of Repen∣tance, and commanded such who were discipled to be baptized in Water* 1.14, in the Name of the Lord Jesus, which signifies, as we have already shewed, nothing less than according to the Institu∣tion of Christ, and that glorious Commission they had received from him.

Therefore John Baptized only as Christ's Ser∣vant, and it was from Heaven he received Com∣mission to Baptize; and our Lord's Submission to it himself as administred by John, to fulfil all righteousness, (that is, as one observes, the Righ∣teousness of his own Law, i. e. the Gospel, 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 out of the Water) one would think might put an end to these foolish Objections.

Jesus Christ we say, owned Water-baptism to be his Ordinance, by subjecting himself to it, tho administred by his servant John; and the Father ratified it also, as well as the Holy Ghost, the one by that Voice from Heaven, saying, This is my be∣loved Son, in whom I am well pleased; and the other in coming down, or descending (in a visible manner) like a Dove, and lighting upon him* 1.15 And certainly had not this Ordinance been to abide, our Saviour would not have given such a Com∣mission a little before he ascended into Heaven

for the continuance of it to the World's end. Nay, if it had been to cease, he would doubtless have given some hint of it, and have told his Disciples plainly when at Jerusalem, they should be anointed with Power from on High, they should go and Preach the Gospel to all the World, or make Disciples of the Nations, but not baptize them any more, for that the way of Re∣pentance and Faith, and the Spirit's Baptism, was all the Baptism they should teach and instruct the People in. Moreover, had Peter known this to have been the Mind of his Blessed Ma∣ster, he would doubtless have said to them, Act. 2. (when they asked what they should do?) Repent, and believe in Christ for the remission of your Sins, but in the Name of Jesus Christ be not baptized in Water never a one of you, as some while since every Penitent was required to be, for that was a Dispensation and Baptism of John, and had its time for a while, meerly to prepare the Way of Christ, but now is abo∣lished and out of date; ye must forsake John's old Administration of Water-baptism, that be∣ing a carnal and low thing, and look wholly to a higher and more sublime Baptism, i. e. that of the Holy Ghost: And had he known this to be the Mind of his Master, would not he rather have said concerning Cornelius, and those with him, Acts 10. (instead of saying, Who can forbid Water?) Who can require Water, that these Persons should be Baptized, who have re∣ceived the Holy Spirit as well as we?

No doubt had Water-Baptism ceased, or been abolished, we should have had some discovery of it as well as we have of the Ceasing of Circum∣cision and other Rites of the Mosaical Law; for the Apostles, we find, were as ready, and as care∣ful

to make known the Cessation of such Rites, as Carnal Ordinances that were not to abide in the Church, as they were in establishing and confir∣ming all those Precepts they knew were to con∣tinue to the end of the World.

If therefore, I say, Water-Baptism must not have remained, or if it were not, according to Christ's Will and Testament an inseparable Com∣panion of his Doctrine, we should have had some hint or intimation of it, either by Christ's own Mouth, or by the Mouths of his Apostles, who were to deliver and command nothing to Peo∣ple, but what they had received of the Lord Je∣sus, or what was commanded them of the Lord as concerning the Cessation of that Service, or any Toleration of any one Person to omit it, but as we find it given forth by Christ, and practised by his Apostles and Primitive Saints, even from the beginning of it, which was in John's baptizing in Water. So we find it, ad jure, to continue as part of his Mind and Testament, amongst other things, not a tittle of which Testament is yet an∣nihilated, nor shall, till he come to take an ac∣count of all Men in respect of their Obedience or Disobedience, as to the preceptory part of his Will contained therein.

But furthermore, whereas these Objectors seem to intimate, that Jesus Christ was not command∣ed, or commissionated from the Father to bap∣tize with Water as John was, because 'tis said by John, I verily baptize you with Water, but he shall baptize you with the Holy Spirit; as if Christ had nothing to do to meddle with the Baptism of Wa∣ter as any Ordinance of his, or to give any or∣der about it, or had any more power to dispence or enjoin it, than John had power to meddle in, or take upon him to baptize with the Spirit,

which peculiarly belong'd to Christ, as that of Water peculiarly belonged to John.

To what they speak upon this account, we must say, and tell them, that Jesus Christ had Command and Commission from the Father, as Mediator, to give forth and enjoin Water-bap∣tism, though he committed the actual Admini∣stration of it to his Disciples; for sith he com∣manded them to do it, and so Baptized, saith an eminent Writer, per alios at least, if not per se; read John 3. 22. And after these things came Jesus and his Disciples into the Land of Judea, and there he tarried with them, and baptized. And John also was baptizing in Enon near Salim, &c. vers. 23. Which is more fully explained, Chap. 4. 2. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples than John, though Jesus himself baptized not, but his Disciples. Now if he had not received Command from the Father thus to do, his Testimony is not true; which to say, as the same Author observes, were Blasphemy; for ••ote, what he affirms, John 12. For I have not spoken of my self, but the Father which sent me, he gave me a Commandment what I should say, and what I should speak—Whatsoever I speak therefore, even as the Father said unto, me, so I speak. Wherefore since he did, by the Hands of his Disciples, baptize in Water in Judea, and made and baptized more Disciples than John, he did it by Command from his Father: And indeed 'tis evident that the People generally flock'd to him for the Administration of Water-baptism at last, and left John, insomuch as he in his Ministry, even of Water-baptism, increased, and John de∣creased, John 3. 26, 27. Those words of John, in Answer to the Jews, do plainly intimate no less, but that this very thing was intended by

those Expressions of his, though there might be more than this meant, And they came to John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest Witness, behold, the same baptizeth, and all Men come to him. John an∣swered, A Man can receive nothing, except it be given him from Above. Vers. 28. Ye your selves bear me witness, that I said, I am not the Christ, but I am sent before him.—He must increase, but I must de∣crease, vers. 30. Doth he baptize? as if John should say, that is a sign he is sent of God: and do all Men come to him? do they rather go to him to be baptized than come to me? Why 'tis no more than what I have told you, He shall in∣crease, but I must decrease; He and his Ministry must and shall flourish, or increase in Honour, and Dignity, and Reputation in the World; He is the Rising Sun, to give you notice of which, I was but as the Morning Star; He must shine eve∣ry day more and more. I have had my time, and near finished my Course, but do not think that the Baptism of Water shall cease with me; for as he baptizeth, and riseth more and more in Esteem and Honour; so he will do, and his ministration of this very Ordinance will increase and be magnified in his Hands, more than it has been in mine. I hope none will think it absurd to understand John's words after this manner, for it must necessarily be taken in this sense, in any solid understanding, I verily baptize you with Water only; as if he should say, but he shall baptize you also with the Holy Spirit. He is impowred to di∣spense higher Matters to you than Water only, with which he baptizeth (as you tell me) as well as I, though not himself, but his Disciples; I can go no further than to that outward Admi∣nistration of Water, but he shall baptize you

with the Holy Ghost. In which words John doth not oppose his Baptism to the Baptism of Christ, as if that which is called his, were none of Christ's, but rather that John might magnify the Person of Christ above himself; as who should say, I can but dispense with the bare outward Sign, but Christ, who though he came after me, yet is preferr'd before me, in whose Name, and not in my own, I baptize, and whose the Baptism is that I dispense, and not my own; he is able, besides the Sign, to vouchsafe you the very Thing signified.

The Baptism then of Water, in the Name of Christ, together with Repentance from dead Works, and Faith in his Name, John Baptist was the first Minister to begin, in which respect it was called sometimes his; but he left it, after a while, to Christ himself and his Disciples to car∣ry on, who all, till Christ was actually crucified, preach'd and practised the self-same things that John did, as did the Disciples after his Resur∣rection.

All the difference between the administration of Baptism, as dispensed by John and the Disci∣ples of Christ, before Christ's Death and Resur∣rection, and the Administration of it afterwards were only in some Circumstantials; which briefly take as follows.

1. The Baptism in Water which was Christ's, and of which John was but a Minister, together with Christ's other Disciples before Christ's Death, &c.

Was then the Baptism of Repentance for the Remission of Sins by Christ, who was to come, i. e. e're long, to suffer Death, be buried, and rise again.

2. But after Christ had suffered, it is the Bap∣tism of Repentance, and Faith, for the Remission of Sins by Christ that is already come, hath died, was buried, and is risen again for our Ju∣stification; they baptized into Christ to suffer; now we are baptized into Christ who hath suf∣fered.

3. Neither can this seem strange to any Man, sith the Doctrine which John, Christ himself, and his Disciples, preached before our Saviour suf∣fered, differed in the same respect also, for they all then preached Repentance, Faith and Salva∣tion by Christ, to suffer.

But had John lived till Christ had suffered, he would have preached Repentance, and Faith, and administred Baptism as we now do, viz. in and by Christ, who hath suffered; and this is all the difference, I say, that I know of, (which is on∣ly circumstantial) between the preaching the Gospel, and baptizing, before the Death of Christ, and that after his Death; wherefore the word of the Gospel under John, and after Christ's Death and Resurrection, is called the very same Word; and the Word that Peter preached to Cornelius and his House, is said to begin from John's Baptism, as the same Word which John came preaching; so that the Baptism with which John came baptizing, continues still, and was preached and practised by Command from Christ, by the Mouth of Peter, on Disciples be∣lieving, in that very place Acts 10.* 1.16 And this not in honour of John, as some frivolously affirm, but as a thing which ought to be done, as in force a-new from the Lord Jesus, in whose Name Peter administred it, and not without Warrant from Christ so to do; He commanded them to be bap∣tized in the Name of the Lord.

Object. But doth not Paul positively affirm, he was not sent to baptize, but to preach the Gospel, 1 Cor. 1. 17. and that he thanked God he baptized no more of them than Crispus and Gaius, and the Houshold of Stephanus?

Answ. Paul cannot mean, Christ sent him not at all to baptize; or, that the Gospel he was commanded to preach, had not Baptism enjoyned to be preached and practised, as an inseparable Companion of it, (because his Lord and Master, as we have shewed, hath joyned Preaching and Baptizing together in his great Commission) Mat. 28. 19, 20. and so to continue to the End of the World.

Moreover, Teaching and Baptism, Faith and Baptism, Repentance and Baptism were always preached and practised together: But he means this of Baptizing was not his chief business; nor did Christ require him absolutely to the actual dispensing of the Ordinance of Baptism with his own Hands, but to preach the Gospel, in which Baptism as well as Repentance and Faith were contained, and as a sacred Ordinance thereof, which he was sent to preach as well as any other Gospel-Institution, and that he did preach it, otherwise he could not have said as he did, Acts 20. that he had not shun'd to declare the whole Counsel of God, and so, that it was done too by himself or some other, but it was not in his Commission, that he must administer it in but his own P••rion; for it is evident, the Admi∣nistration or Act of Baptizing was not tied up to the Apostles, or to the more ordinary Ministers, but that any faithful gifted-Disciples might admi∣nister it as well as they; nor doth the Efficacy of Baptism depend in the least upon the Quality of the Person administring of it, whether it be

Paul, Apollos, or Cephas, or any other Disciple much inferiour to them in Capacity or Office, it is no matter; for Ananias, a private Disciple, baptized; and Philip, who was no other than a Deacon, or Over-seer of the poor, baptized ma∣ny in the City of Samaria, Act. 8. so that we find in the Primitive Times the simple Act of bap∣tizing was a Work inferior, servile and subser∣vient to that of preaching the Gospel, or Do∣ctrine of Repentance, Faith and Baptism in Christ's Name for Remission of Sins, which was the great Work the Apostles were more especi∣ally sent to do, yet baptize they sometimes did, (when probably it was desired of them, or when the Multitudes to be baptized were so great that it required their help with others to do it;) nor is it rational to believe that Peter himself and the eleven did baptize all the three thousand, Act. 2. without the hands of the 120; though at that occasion the Apostles might baptize some like∣wise, there is no reason to doubt.

When therefore Paul says, Christ sent him not to baptize, he intends not, that that Ordinance was none of those things he had in Commission to meddle with (for had it been so, he went be∣yond his Commission in baptizing those few he did baptize with his own Hands, which were ab∣surd to think, sith he was so faithful a Servant of Jesus Christ, and positively affirms, that he would not dare to speak of any of those things which Christ had not wrought by him) to make the Gentiles obedient by Word or Deed:* 1.17 The words [not sent] do not import not at all, as appears by these Scriptures, John 6. 27. 1. Tim. 2. 14. Ephes. 6. 12. therefore he must mean not chiefly, or only sent to baptize, but to preach the Gospel; or not sent personally to do it, as I might further

make appear in respect of Christ himself, who, as Mediator of the New Testament, (as hath been proved) received Command from the Fa∣ther to baptize; but yet in the like sense it might be said, he was not commanded to bap∣tize, i. e. personally to dispense the Ordinance himself, for had he received such a Commission, he had not fulfilled it; for howbeit, it is said he baptized more Disciples than John, yet he himself dispensed Baptism to none with his own Hands, John 4. 1, 2. but by the Hands of his Disciples.

If what we have said here in Answer to this Objection were well considered, it will appear to confute such who object against the practice of Baptism, for want of a due and lawful Mini∣ster or Administrator, indued with an extraordi∣nary Call and Power to work Miracles.

Sith the Act of baptizing is a more inferior thing than that of preaching the Gospel, and that any gifted Disciple may baptize; all that is recorded of Ananias's fitness or qualification (who baptized Paul) is, that he was a Disci∣ple, Acts 9. 10. And there was a certain Disciple at Damascus named Ananias; and there is no cause to doubt but many such Disciples were imploied in baptizing those 3000 converted by Peter's Sermon, Acts 2. so that there is no reason to tie up this Administration to ordinary Ministers or Pastors of Churches, much less to the great A∣postles, or such who have an extraordinary Mission, sith Paul saith he was not sent to bap∣tize, intimating, as you heard, that that work was not limited to the Apostolical Office, or that it must be done by Men extraordinarily qualified and called forth, and none else.

Moreover, whereas 'tis said by some, that he who takes upon him to baptize, ought to have Power to work Miracles as the Apostles did; this seems very strange, seeing the Text saith expresly,* 1.18 that John the Baptist, the first and most eminent Baptizer, did no Miracle, yet the People made no Objection against him, or his Power to baptize notwithstanding.

Quest. But had not John an express Com∣mission to baptize?

Answ. That his Baptism was from Heaven, or that he did receive Command to baptize, 'tis evi∣dent; yet we read not when or how he received such Commission; but let his Commission be what it would, and never so full, it could not be fuller or more plain than the Commission we have lest us Jesus Christ, Mat. 28. 19, 20. Go, teach all Nations, baptizing them—and lo, I am with you always, to the end of the Word.

Now as this Commission authorizes the Disci∣ples of Jesus Christ to preach to the end of the World, so it equally impowers them to baptize; and the same Argument that is brought against baptizing, viz. not having an extraordinary Missi∣on, holds as strong against Preaching, and the practice of all Ordinances whatsoever as well as that; therefore how dangerous a thing is it for any to plead for the non-continuance of Baptism in the Church, or to say it ceased when the extraordinary Gifts ceased, sith there is no other Commission that injoyns Christ's Disciples to preach, &c. but that which as well injoyns them to baptize those who are discipled by the Word.

Object. But since the practice of Baptism in Water was lost in the Apostacy, how could it be restored again without a new Mission?

Answ. That makes against the Restoration of other Gospel-Ordinances. which were lost as well as Baptism, in respect of the Purity of them, as practised in the Primitive Times: But as the Children of Israel had lost for ma∣ny Years the Ordinance of the Feast of Taber∣nacles,* 1.19 yet by reading in the Book of the Law there was such a thing required, they imme∣diately revived it and did as they found it written without any new Mission, or extraor∣dinary Prophet to authorize them so to do; even so ought we to act, God's Word being a Warrant sufficient to justify us in so doing.

Notes

• * 1.1

  Water Bap∣tism an In∣stitution of Christ.
• * 1.2

  Water Bap∣tism an Or∣dinance of Christ to the end of the World.
• * 1.3

  Gal. 3. 15.
• † 1.4

  Joh. 12. 49.
• | 1.5

  Heb. 3. 5.
• * 1.6

  Continuati∣on of Pool's A••not. on ••at. 28: 1••, 20.
• * 1.7

  Acts 2. 1, 〈◊〉〈◊〉, 3.
• * 1.8

  Jewel B. of Sal. Sect. 9. in Conf••t. Harding.
• * 1.9

  Cyprian Epist. 73. ad Jubai∣an.
• * 1.10

  Augustin. lib. 3. a∣gainst Ma∣xim. Bp. of the Arri∣ans, c. 17.
• * 1.11

  Eulogius of Alexandria l. 2. contra Novatian, apud Pho∣tium in Bibliotheca.
• * 1.12

  See Mr. S. F's Bap∣tism before or after Faith.
• * 1.13

  Mat. 3. 1.
• * 1.14

  Act. 2. 39. & 8. 16. & 10. 47.
• * 1.15

  Mat. 3. 16, 17.
• * 1.16

  Acts 10. 36, 37, 38, 39, 40, 41.
• * 1.17

  Rom. 15. 18.
• * 1.18

  Joh. 10. 41.
• * 1.19

  Neh. 8. 14, 15.