A Vindication, Argument 4
Arg. 4. The Doctrine that ſubverts and deſtroys true Baptiſm, and brings in a falſe and unſcriptural Baptiſm, that Doctrine deſtroys the true Goſpel and Scripture, and brings in another Goſpel and Scripture in a main point of it.
But this Doctrine of his, which makes whole Chriſt a creature, ſubverts and deſtroys true Baptiſm:
Therefore, this Doctrine of his deſtroys the true Goſpel, &c.
The Major cannot be gainſaid, becauſe Baptiſm is numbered among the higheſt Fundamentals of the Scripture, to be believed; the denying of which, will deſtroy, if any thing will deſtroy: Eph. 4. 5, 6. One Lord, one Faith, one Baptiſm; one God and Father of all. And it is called a principle, Heb. 6. 1, 2. And becauſe the fruit of Chriſt's death, which ſtands in remiſſion of ſins, is the myſtical and ſpiritual part of Baptiſm, Acts 22. 16. 1 Pet. 3. 21.
The Minor Propoſition may be thus corroborated and confirmed.
That Doctrine that brings in a Baptiſm which is into the Name of a meer creature, ſubverts and deſtroys true Scriptural Baptiſm, and brings in a falſe unſcriptural Baptiſm.
But this Doctrine of his, which makes whole Chriſt a creature, doth bring in or ſet up a Baptiſm which is into the Name of a meer creature.
Therefore, this Doctrine of his ſubverts and deſtroys true Scriptural Baptiſm.
I ſhall ſtrengthen both Propoſitions, becauſe perhaps he will deny both; and will begin with the proof of the Major, viz. that to baptize into the Name of a meer creature, deſtroys true Baptiſm, and ſets up a falſe.
1. Becauſe the true Scriptural Baptiſm is the Seal of a Covenant, betwixt that one true God, and the believer that partakes of it; in which the believer conſecrates and gives up himſelf to believe on, and be ſervant to the true God: God and the believer are the confederates. The believer is not confederate with any creature: As he gives not himſelf up to the creature, ſo neither can any creature accompliſh for him thoſe great bleſſings of the Covenant; but he depends upon God alone for them. The Covenant which is ſealed, is the Covenant of Grace, by which we are ſaved.
2. Becauſe true Goſpel-Baptiſm is the confirmation of Adoption, which reſpects the true God alone: for in Baptiſm, the Name of God is named upon the believer, and the believer carries God's Name upon him. And this the Apoſtle Paul doth point at, when he reproves the Corinthians for calling themſelves by the name of Paul, ſaying, I am of Paul. The Argument that he makes uſe of againſt them, is this: Were you baptized into the name of Paul? As if he ſhould have ſaid; His Name ye bear, and his children ye are, into whoſe Name ye were baptized: but were ye baptized into the name of Paul, that you will carry his name? No, ye were not; but into the Name of God, to note out your adoption to God. To be adopted, and to be the ſons and daughters of the Almighty, is all one, 2 Cor. 6. 18. And we are not adopted into ſonſhip to any creature: that is unſcriptural doctrine, and not to be received.
3. Becauſe true Goſpel-Baptiſm is the acknowledgement of the believers ſubjection unto Divine Soveraignty, or the authority of the moſt high God: for by Name, Authority is frequently underſtood: to do a thing in the Name of any Prince, or Monarch, or State, is to do in the Vertue, Power, and Authority of them; and to baptize in the Name, is to baptize in the Authority of God, whoſe Ordinance it is, and from whom the bleſſing muſt come.
And for ſuch-like reaſons as theſe, it was, that the Apoſtle ſhunned and declined baptizing into his own name: he looked upon it as ſacrilegious to God, and an uſurping upon God, 1 Cor. 1. 14, 15. I thank God (ſaith he) I baptized none of you, ſave Criſpus and Gaius, leſt any ſhould ſay that I baptized into mine own name. Thus jealous was Paul, leſt he ſhould aſſume and arrogate to himſelf that which is the prerogative of, and is proper to God.
The Minor Propoſition, viz. That this Doctrine of his, which makes whole Chriſt a creature, doth bring in, and ſet up, a Baptiſm which is into the name of a meer creature, carries evidence in it ſelf, becauſe Baptiſm is an Ordinance that (without contradiction) is into the Name of Chriſt, and conſequently into the name of a meer creature, if whole Chriſt be a creature.
Object.
All that (I can foreſee) can be alleadged by him againſt this, is, That Baptiſm is principally into the Name of the Father; and that it is through Chriſt, as an inſtrument through whom the Father doth beſtow the bleſſings of Baptiſm.
Sol. But, 1. How doth Scripture juſtifie this? where doth it give witneſs to it? If not, it is not derogatory to Chriſt to imagine it. 2. Why doth Chriſt joyn himſelf and the Spirit with the Father, as three aſſociates, without any ſhadow of difference or diſparity; whoſe Perſons are three, but whoſe Name is but one? It is not ſaid, Names, but Name: for as their Eſſence is one, ſo their Name is one; as they are one Lord, ſo their Name is one. 3. Baptiſm hath been into the Name of the Lord Jeſus alone, without the mention of the Father at all, Acts 19. 5. When they heard this, they were baptized into the Name of the Lord Jeſus. Baptiſm did run in ſuch a form, as that ſometimes the Name of Chriſt was onelyonly uſed, and the Father and the holy Ghoſt were wholly ſilenced, but never excluded. And can it be conceived, that if the Name of the Father be the Name of that perſon which is principal, and the Name of the Son be the Name of a perſon that is onelyonly inſtrumental, that in the form of Baptiſm, or words of inſtitution, the Name of the principal perſon ſhould be pretermitted, and and the name of the Name of the inſtrument mentioned? There is neither Sence, nor Reaſon, nor Pattern, nor Example for it.
Object.
But it may be objected, That Moſes was but an inſtrument in that Baptiſm of the cloud▪ and of the ſea, that is ſpoken of in 1 Cor. 10. 2. and yet it is ſaid, that they were all baptized into Moſes, in the cloud, and in the ſea.
Sol. Moſes is not to be conſidered as an Inſtrument, but as a Type of Chriſt, who was preſent with the children of Iſrael in the pillar of the cloud, and in the pillar of fire: and they were baptized into Moſes myſtically, and figuratively, as into the Type; but really and truely they were baptized into Chriſt, who was the Antitype, and in whom that which was in ſhadow in reference to Moſes, was in ſubſtance, and was fulfilled, in reference unto Chriſt, as hath been demonſtrated before.
For further conviction, becauſe I diſcern that ſome are ſlowe of heart to believe the deſperateneſs and damnableneſs of this Doctrine, I ſhall propound another Argument to prove the deſtructiveneſs of this his Tenent to the Goſpel, and Scriptures, in ſome main points of them.