Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. VI. Treateth of rebaptizing, &c.

SECT. 1.

Objection▪ THough you doe not allow of Baptizing of Infants, yet surely you doe not demand it againe of them who are already baptized?

Ans. Yes certainly but we ought, else where∣fore did the Apostle demand a ••••nfess••on of Faith,* 1.1 and Repentance, of the men of the Jewes, Acts 2. 38. (who were before of the Seed of Abraham, and already Circumcised, and so consequently of the externall Church) be∣fore they would admit them to the Sacrament of Baptisme. And seeing that the Apostle required such things of them Jewes, how much more ought the like to be required of us Gentiles, who as I have already shewed, are not by nature in the Covenant, and so consequently not of the externall seed as they were, the dimme* 1.2 light of Circumcision being as farre inferiour to the glorious and shining light of Baptism, as the office of John Baptist exceeded that of Moses, or the smallest Star a flash of Lightning.

SECT. 2.

Obj. IS not Circumcision and Baptisme one and the same in quality?

Ans. If they were so, then the Jewes who were formerly Cir∣cumcised under the Law, had no need of being Baptized under the Gospell.

Obj. What difference make you betwixt them?

Ans. Circumcision was of the same nature, as was the rest of the Ceremonies, which was by an externall signe, to shew the internall meaning; as the Paschall Lambe did represent Christ, and so of the rest.

And in like manner the Circumcision of the flesh, did prefigure

the Circumcision, and mortifying of the corrupt affections of the heart, as the Apostle sheweth, Rom. 2. 2••. He is not a Jew that is one outwardly, and Circumcision is not that ••hich is outward in the flesh, but he is a Jew that is one inwardly, and Circum••••sion is that which is of the heart, and not of the l••••ter; and to this pur∣pose Moses willeth the Israelites to circumcise the ••ore-••kins of their hearts, Deut. 10. 16. so that Circum•••••••••••• was my 〈◊〉〈◊〉 pre∣parative to Baptisme, as we may see, Act. 2. 3••. wh•••••• 〈◊〉〈◊〉 re∣quireth of them Jewes, who were already Circumcised, to re∣pent,* 1.3 and be Baptized; by which it is evident▪ that Circumcision whose effects was to mortifie the corruption of the heart, was meerly a preparative to Baptisme. And from hence I argue, That seeing Mortification, which is a dying to sin, and living to righte∣ousnesse, were required of the aforenamed persons, before they could be admitted to Baptisme, how much more ought it to be required of us Gentiles before our admittance unto it.

Again, take Circumcision as a seale of the righteousnesse of* 1.4 faith, and it also appeares, that the externall Ceremony of circum∣cising the flesh, was but a type of the internall circumcision of the heart, which is exprest under the name of a new Creature, which is wrought in us by faith in Christ, and is required of as many of us, as desire to put on Christ in Baptisme, as will clearly appeare by these places of Scripture, as by the words of Christ, Mat. 28. 19, 20. Mark 16. 16. as also by his Apostle, Act. 2. 38. & 16. 30. & 18. 8. &c.

SECT. 3.

SO that Circumcision is no more the same with Baptisme, then* 1.5 the Paschall Lambe was the same with Christ; as then the Paschall Lambe and other representations of Christ, were abo∣lished by the comming of Christ, so likewise Circumcision was abolished, when the purity of faith was required; for the grea∣ter measure of light requireth the greater measure of faith to proportion or suite with it; for as before or under the Law, when Christ was discovered mistically, as in a Glasse, by Types, and Figures, he was also pleased that their faith, and repentance, should be likewise typified unto them, as by circumcising their fore-skin; but when Christ came clearly to reveale himselfe,

then as well the representation of their faith must be removed, (viz. Circumcision) as the other representations of his person; and therefore as he was then visible, and audable, so he then likewise required, that their faith should be no more shrouded under the vizzard of Circumcision, but that it should be as clear∣ly expressed to the world, as he himselfe was in the world; wit∣nesse the former Scriptures.

Baptisme is then the same with Circumcision only in this, viz.* 1.6 that as circumcision did belong to the externall Covenant of God to Abraham and his seed, as that he would be their God, &c. so Baptisme doth likewise belong to the internall Covenant of Grace and Salvation, and therefore when the Jewes were to take that degree, Circumcision could be no longer a signe unto them, but must give place to Baptisme, to usher them into that Spirituall society, whereof it is a badge. All then who have been hitherto Baptized, in relation to that externall Covenant as afore∣said, are no more priviledged by it, then the Jewes were by their Circumcision, which they shooke off, when they were to be ad∣mitted to that of Grace & Salvation, by the gate of Baptisme; and therefore it ought likewise to be relinquished by such now, as the other was by the Jewes then.

SECT. 4.

Obj. YOu have given me much satisfaction concerning the par∣ties who are to be admitted to Baptisme, I now desire to be satisfied in some particulars touching the Sacrament it selfe, and the circumstances that doe belong unto it.

Ans. As I have given you satisfaction in the one, so I hope to doe in the other, in whatsoever you shall demand; for I am con∣fident that as it is a Sacrament, (as the Lords Supper is a Sacra∣ment) so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it, as of the other, and first I wil shew you the nature, and property of a Sacrament.

1. A Sacrament is an outward signe, whereby the Lord doth* 1.7 seale up in our Consciences, the promises of his good wil, to sup∣port the weaknesse of our faith; and we on the other side, to testifie our godlinesse, as wel before him, and the Angels, as be∣fore men, call it a visible signe of an holy thing.

2. As touching the office of a Sacrament, it is no other, then* 1.8 as the Word, whose office is to offer unto us Christ, and in him all the treasures of the heavenly Grace (which if we have not faith to apprehend, it availeth us nothing) so likewise unlesse we have faith (which is as the mouth of a vessell, to receive liquor) to apprehend and receive these misteries of Salvation, and graces of the Holy Ghost, they doe nothing at all profit us; yea the receivers of these Sacraments, without this faith, doth make them liable to the wrath of God, as the Apostle sheweth, 1 Cor. 11. 50, &c.

3. The word Sacrament doth generally comprehend all signes* 1.9 which ever God gave to Mankinde to use, by which he might as∣sure them of the truth of his promise, which in former times he gave out in naturall things; as when he gave Adam the Tree of* 1.10 Life, to be a pledge of immortality, and the Rain-bow to Noah, and his posterity; and sometimes in Miracles, as when he shewed Abraham a light in a smoking Oven, Gen. 15. 17. as al∣so when he wet the Fleece with dew, all the ground being dry about it, to promise victory to Gidion, Judg. 6. 37. &c.

SECT. 5.

BUt these two peculiar Sacraments of Baptisme, and the Lords* 1.11 Supper, Christ hath only ordained in his Church, to nourish his Children in one faith, for men cannot be perfectly joyned to∣gether into one frame of Religion, either true, or false, unlesse they be knit together, in some fellowship of visible Sacraments, which have been divers, in regard of the divers respects of the times, for Circumcision was granted to Abraham, Gen. 17. 20. whereunto Purification, and Sacrifices were added, as these also left unto us by Christ, viz. Baptisme, and the Supper of our Lord, as these Scriptures witnesse, Mat. 28. 19. Mark 16. 16. Mat. 27. 27, 28. Mark 14. 22, 23, 24. Luk. 22. 19, 20. therefore until these two Sacraments be joyned together (as at the first institution thereof, in their perfect purity) which hath been so long divi∣ded by the power of Antichrist (who as it were gave these holy* 1.12 things to Doggs) permitting all sorts of people to make use of these holy vessels of the Sanctuary, to presse in at this sacred gate of Baptisme into that glorious Temple of Christ, yea even

of such as would teare Christ and his Church in peeces, which this Nation hath had woefull experience of, for these many yeares; I say untill these Sacraments be administred according to the first intent of them) it is impossible that religion should flourish in its primative purity. And as for the defining of this particular Sacrament of Baptisme, I terme it a gate or entrance, whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem, or the City of the great King, Rev. 22. 24. may have accesse, through which gate ought in no wise to enter any thing that defileth, or maketh uncleane, nei∣ther* 1.13 what worketh abomination, or maketh a lye, Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use, as first, for the manifestation of our faith in Christ. 2. For the satisfaction of the Church, viz. that we have a desire to be incorpo∣rated into the society of the faithfull.

SECT. 6.

Obj. IF any come to present themselves to the Church, or Congre∣gation, desiring to be made a member of the same, what would you require more then an expressive faith, that Jesus Christ is the Son of God.

Ans. In regard we have not so much knowledge (as the Apo∣stles had) to discerne the sincerity of their faith and repentance, we desire it may be more exemplified, then it was to the Apostles, who as we read was satisfied with the bare confession, that Jesus Christ was the Son of God; it being also all the acknowledgement whch we read was made by the Ennuch, Act. 8. 37.

Obj. What further inlargement would you require of them that desire to be made members, seeing Philip was so satisfied with that* 1.14 confession of the Ennuch as aforesaid, (whose life and conversa∣tion he could not know) it being also all, that was demanded of the Jaylor, and his family, Act. 16. 31.

Ans. There may be some reason given, why the Apostles were so satisfied, as, 1. In that the Doctrine of Christ was not at that time drawne into a forme.

2. In that Christ the fountaine of that Doctrine, was but even revealing to the world.

But it is otherwise now, for the Doctrine of Christ, and his

Apostles, is not only drawne into a forme by the Apostles, but Christ is also thereby clearly revealed unto us. And therefore faith and obedience is to be given to as much of Christ, as is cleerly revealed in his Word, before we be admitted as members of his Church.

SECT. 7.

ANd it is also to be observed, that the Baptisme unto which* 1.15 we are to be Baptized, hath attained its growth by many degrees, and according to the measure of each degree, Christ was pleased to accept of the like measure and proportion of faith, which was sutable to each degree of knowledge then extant; as in that of Circumcision, as also when the Israelites were bapti∣zed in the cloud, and in the sea; in all which, our Saviour did require no more saith, and obedience, then did proportion with that light of knowledge then extant; and so as the D••y-starre did appeare more visible, the more visible appearance of their saith was required. As appeareth by Johns Baptisme, wherein was re∣quired externall repentance, as we may read, Luke 3. where he exhorteth the Jewes, to bring forth fruits meet for repentance, or as became penitent men; and nor to think it were sufficient then to say, they had Abraham to their Father, in that the time was come that they must expresse that faith publickly themselves, which was in Abraham, and that if they refused so to doe (that then rather then God would w••nt a people to professe him) he would raise them out of the very stones that should effect it; and this was, in regard of the then so neare approach, or manifestation of the person of Christ, who was the light it selfe; and thus each of these Baptismes did prefigure other, untill it came to the highest pitch, viz. the most glorious Baptisme of Christ, viz. of the Holy Ghost, and of Fire, which was accomplished, at the day of Penticost, Act. 1. 2. 3. 4. at which time, it was delivered in its full perfection.

SECT. 8.

Obj. BY your owne acknowledgement, the Sacrament of Baptisme having attained its perfection, it ought to be delivered now, in that nature, or else it is not punctually exhibited by him who doth administer it.

Ans. That doth not follow, for the gifts of the Holy Ghost* 1.16 was never given in that power, and efficacy, by the Apostles as was then by Christ, that being a Baptisme which Christ did pe∣culiarly promise to bestow upon his Disciples only (to the end they might be inabled the better to carry on that great designe he had then to act by them) as will appeare by our Saviours ex∣pressions, Act. 1. 5. But yee shall be baptized with the Holy Ghost and with fire, &c. intimating them only whom he meant to impl••y; as also ver. 8. but yee shall receive power after that the Holy Ghost is come upon you, and yee shall be witnesses unto me, &c.

Obj. We read that whilst Peter pr••ached to Cornelius, and his Kinsmen, that the Holy Ghost fell upon them, and that they spake with tongues and glorified God.

Ans. But we read not that the Holy Ghost appeared in the* 1.17 shape of cl••ven tongues, like as of fire, &c, however the gift there spoken of was not the donation of Peter himselfe, but of Christ; neither can it be expected that the like gift of the Holy Ghost should be now given, as was then by the Apostles, in regard that such Miracles was only permitted for the bringing in of the Gospel into the world, as also for glorifying Christs first com∣ming in the flesh; and albeit the Apostles had power to give the Holy Ghost, yet did they not alwaies exercise it, for when Pe∣ter baptized that number spoken of, Act. 2. 41. it is not said, that he gave the Holy Ghost with it; neither is it said to be given to the Jaylor, the Eunuch, Lidia, and many others.

Obj. In all the places you have named, it is not said, that the Holy Ghost was not given at the time of their Baptizing, so that i•• is only your suspicion that it was not given at that time?

Ans. It is punctually proved, Act. 8. in that passage concern∣ing* 1.18 Philip, and the Samaritans, whom he is said to have baptized, ver. 12. as also of Simon Magus, ver. 13. yet notwithstanding that baptizing them by Philip, it is said that the Apostles being then at Jerusalem, sent Peter and John unto them, who is said in the 15. ver. to pray for them that they might receive the Holy Ghost, for as yet saith the text (in the 16. ver.) he was not fallen upon none of them, only they were baptized in the name of the Lord Jesus. And in the 17. verse it is said, that they laid their hands upon them, and they received the Holy Ghost. In which passage

we may observe▪ 1. That Philip did Baptize, without the additionall gift of the Holy Ghost given with it. 2. That it was not Johns Baptisme wherewith he did so baptize them, but that of Jesus Christ; and 3. That the Holy Ghost was given by o∣ther distinct parties, after the Samaritans was so baptized by Philip.

It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptized, and therefore it must con∣sequently follow, and that of necessity, that Philip either had not the power to give the Holy Ghost, or else, it was no usuall thing for to give it upon such occasions.

SECT. 9.

Obj. PHilip being but a Deacon, peradventure had not the power to give the Holy Ghost to them Samaritans?

Ans. If he had power to Baptize, and not to give the Holy* 1.19 Ghost, it proves that such an one may Baptize, as cannot give the gift of the Holy Ghost; so that you are met with either way; yea it doth plainly appeare by Scripture, that the Holy Ghost was seldome or never given in the act of Baptisme, but sometimes be∣fore Baptisme, as at the Sermond made by Peter to Cornelius, Act. 10. 44. and sometimes after Baptisme, as in that fore-named passage of the Samaritans; yea it is without dispute that such might Baptize, who could not, or at least did not give the gift of the Holy Ghost with it. Instance in Philip, as also in that passage touching Cornelius, where Peter is not said to baptize them to whom he preached, for the text saith, he commanded that they should be baptized; now whom was there present to command, but either Cornelius or his Kinsmen, or his six Brethren, which came thither with him from Joppa; and for Cornelius and Kins∣men to baptize one another, is rediculous to imagine; therefore it must needs follow, that it was the six Brethren, or some of them, which had not Cornelius and his company formerly received the Holy Ghost, 'tis likely they could not have obtained it by any donation from them; but whether them Brethren had the power to give the Holy Ghost or no, it is apparent, that divers have been baptized at which time the Holy Ghost hath not been given, as in Acts 18. 8. &c. by all which it appeares, that Baptisme may

be administred by them, who could not, or at the least did not give the Holy Ghost with it.

SECT. 10.

Obj. THe Apostle seemes to c••••••radict that Precept, given by our Saviour unto t••••••▪ Mat. 28. 19. willing them to baptize in the name of the Father, Son, and Holy Ghost; it being the Apostles practise to baptize only in the name of the Lord Iesus, as these Scriptures witnesse, viz. Act. 2. 38. and 10. 48. & 19. 5. & 8. 16. Rom. 6. 3.

Ans. There is no question but the Apostles did follow that* 1.20 direction of our Saviour during the time he was resident in the flesh with them, but after his ascention, their usuall practise was to baptize in the name of the Lord Iesus, the reasons of which might be these, viz.

1. Because that then they knew that through faith in him alone (viz. as he was the Son of God, and the Redeemer of his elect) we should receive remission of fins, and eternall life.

2. In that they were satisfied, that in him was contained the other persons in the God-head, viz. the Father, and the Holy Ghost, in whose names they formerly used to baptize.

3. In that they were to preach Salvation only in his name, Act. 4. 12. of which Misteries (before his ascention) they were almost, if not altogether ignorant, as may appeare by their question unto him, Act. 1. 6. Lord, wilt thou at this time restore the Kingdome againe unto Israel? Intimating, that they knowing him to be of the Seed of David (according to the Flesh) thought he would like another Alexander the Great, in a glorious manner have restored their former immunities, and priviledges, which they enjoyed before, their Conquest by the Romans, to which thing, the request of the two ambitious Sutors did alude unto, Mat. 20. 20. &c.

Notes

• * 1.1

  Men ••ught to be bap••••zed before admit∣tance as mem∣bers of the Church.
• * 1.2

  Circumcision compared with baptisme
• * 1.3

  Circumcision a 〈◊〉〈◊〉 ••o Bapti••me.
• * 1.4

  Externall cir∣cumcision a t••p•• ••f the internall.
• * 1.5

  Circumcision no more the same with Baptisme then he Pasc••all L••mb•• with Christ.
• * 1.6

  How Baptism and Circumci∣sion agree.
• * 1.7

  What a Sacra∣ment ••••.
• * 1.8

  The office of a Sacrament.
• * 1.9

  What the word Sacra∣ment imports.
• * 1.10

  Gen. ••. 22. Gen 9 13, 14, &c.
• * 1.11

  Sacraments kn•••• men to∣gether.
• * 1.12

  How the Sa∣craments have been abused.
• * 1.13

  Sacraments given for a double use.
• * 1.14

  Why the Apo∣stles were sa¦tisfied with th•• 〈…〉〈…〉 ••••ssion, &c.
• * 1.15

  Baptisms hath attained its ••••owth by many degrees.
• * 1.16

  Why the Holy Ghost was gi¦ven in to that power to the Apostles at the ••east of Pen••icost▪
• * 1.17

  VVhy mira∣cles were p••••¦mitted.
• * 1.18

  Baptisme ad∣mi••i••••red without the donation of the Holy Ghost.
• * 1.19

  The Holy Ghost sel∣dome given at the time of Baptisme.
• * 1.20

  VVhy the Apostles bap∣tized in the name of the Lord Jesus.