The Doctrine of Baptisms, Chapter 1
foreign. Of the Doctrine of Baptisms, Heb. 6. 2.
OR, A DISCOURSE OF THE BAPTISM OF Water and of the Spirit.
By John Gosnold, A servant of Christ, and of his Churches.
Mark 16. 16. He that Believeth and is Baptized, shall be saved.
Acts 8. 12. When they Believed—they were Baptiz'd, both [Men and Women.]
John 3. 23. John was Baptizing in Aenon—because there was [much Water] there.
Luke 7. 29, 30. The Publicans [justified] God, being Baptiz'd of John. But the Pharisees and Lawyers [rejected the Counsel of God,] being not Baptiz'd of him.
None of old were wont to be Baptiz'd, but in a grown age. Ludov…c. Viv. De Civit. Dei. Lib. 1. cap. 27.
Baptizing of Children was not in use in Paul's time, Erasm. on the Romans.
I confess my self unconvinc'd by Demonstration of Scripture for Infants Sprinkling. Dan. Rogers.
There was no such thing as Sprinkling, used in Baptism in the Apostles time, nor many Ages after them. Mr. Mede on Titus 3. 5.
LONDON, Printed by J. S. for the Author. 1657.
CHAP. I.
That Water-Baptism is an Ordinance of Jesus Christ, still in force; And to continue to the end of the World.
AS a Foundation to this Chapter, we shall begin with the Institution and Commission of Water-Baptism. Matth. 28.
Go Teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit, verse 19.
Teaching them to observe all things whatsoever I have commanded you, and lo, I am with you alway, even unto the end of the World, Amen. ver. 20.
From these two verses, we shall do these two things.
First, Shew that this is Water-Baptism.
Secondly, That this Baptism is to continue to the end of the World.
First, That it is Water-Baptism.
It is either the Baptism of Water, or of the Spirit, or of Suffering.
But 'tis neither the Baptism of the Spirit, nor of Suffering:
Therefore the Baptism of Water.
It must be one of these three Baptisms, because there is no other spoken of, in all the New Testament.
1. That it is not the Baptism of Suffering; We suppose none so absurd, as to imagine, that Jesus Christ intended that his Discipies should persecute and afflict one another.
2. That it is not the Baptism of the Spirit, which is the only thing to be cleared, appear;
First, Because this Baptism is commanded, Go Teach &c.
But the Baptism of the Spirit was never commanded, nor was it ever any mans sin not so to be Baptized: Ergo,
Secondly, This Baptism was to be administred by men, Go ye &c. speaking to his Disciples.
But the Baptism of the Spirit was never administred by men; Jesus Christ was the alone Minister of this Baptism.
Thirdly, This Baptism in the Commission was to all Nations, Go Teach all Nations Baptizing them, &c.
But the Baptism of the Spirit, fell only on some few at the beginning.
We might add, if further proof were necessary, that this cannot be the Baptism of the Spirit, because this Baptism was to be administred in the name of the Spirit.
Therefore we conclude, that the Baptism here Instituted, is the Baptism of Water.
Besides, as Mr. Baxter well observes, the Primitive practice of the Apostles, all along the History of the Acts, proves this Baptism in the Commission to be Water-Baptism. As you may see it practised in express terms, in the story of Philip's Baptizing the Eunuch, Acts 8. 36. As they went on their way, they came unto a certain [Water,] and the Eunuch said See, here is [Water,] What doth hinder me to be Baptized? And verse 38. They went down both into the [Water,] & Philip Baptized the Eunuch. And ver. 39. And when they were come up out of the [Water,] Again, Acts 10. 47, 48. Can any man forbid Water,] that these should not be Baptiz'd, and he commanded them to be Baptized …n the name of the Lord.
Thus you see, the Apostles, the best Interpreters of our Lord, understood by Baptism, Matth. 28. Baptism of Water; For other Commission they have not, this being the only place that Water-Baptism was instituted and given in Commission to all Nations. Go Teach all Nations. &c.
The Apostles till now were not to go forth into the way of the Gentiles, Matt. 10. 5. Luke 24. 47, 49.
Besides, all the Churches which were after planted, were thus Baptized, as appears both in the Acts and in the Epistles. But more of this hereafter.
If any yet should object, that Water-Baptism was only John's Baptism;
We answer, we have already sufficiently proved that this was Christ's Baptism also. And indeed the difference between John's Baptism, and Christs, was not in the Element (as if John's Baptism were Water-Baptism, & Christ's Spirit-Baptism) The only difference being this, that John Baptiz'd in the Messiah to come, Jesus Christ and his Disciples, in himself already come: as appears Acts 19. beginning.
Thus we have done with the first particular, to wit, that this is Water-Baptism in the Commission. Matt. 28.
The light of this Truth hath shined so clear, that it hath convinc'd the Judgment, and gain'd the Practice of all that have professed Christianity, for above the space of 1600 years, except some few Notionists and Seekers of few years late past.
For the second particular: That this Baptism is to continue to the end of the World;
We thus prove.
First, That which was once commanded by Jesus Christ, the great Prophet of the New Testament, and never repeal'd by him, is still in force and to continue.
But Water-Baptism was commanded by Jesus Christ, and never repeal'd by him;
Therefore it is still in force, and to continue.
That this Baptism was commanded by Christ, hath been already fully prov'd. We further add,
First, and by that Authority, whereby he had all Power in Heaven and Earth given unto him. ver. 18. All Power is given unto me in Heaven and Earth. Go ye therefore &c.
Here you have as it were …is Letters Patents, that is, his full Warrant he had from his Father to institute this Ordinance.
Secondly, Commanded to be performed in so solemn a manner, as no Ordinance is in all the New Testament, to wit, In the name of the Father, and of the Son, and of the Holy Spirit. Which notes the great Honor that Christ hath put upon this Ordinance.
Therefore without a Repeal from the same hand and power that did institute it, it must still be in force, but no Repeal can be shewn, nor the least shadow of any such thing in all the New Testament.
The Apostle Paul saith, Galat. 3. 15. Though it be a mans Covenant or Testament, yet if it be confirm'd, no man disanulleth or addeth thereto:
How much more dangerous then is it to disanul the last Will & Testament of our Lord, which he hath with such full Authority commanded ver. 18. and so solemnly ratified in the name of Father, Son, and Spirit, and that, the very last thing he did before his Assention into Heaven. Read at large, the peril in so doing, Heb. 2. beginning: & Heb. 12. 25.
A second Argument to prove the continuation of this Ordinance, is from the Conjunction between Teaching and Baptizing, in the Institution, Go Teach, Baptizing. And again ver. 20. Teaching &c.
Now as long as Teaching is to last, so long ought Baptism to last.
But that Teaching is still in force, and to continue to the end of the World, all men will easily grant: Therefore Baptism.
What therefore Christ hath so solemnly joyn'd together, let no man put a sunder.
Thirdly, The Text saith expresly, it is to continue to the end of the World, ver. 20.
Wherein, as plain as words can speak it, Jesus Christ layes down the continuation of this Ordinance.
Lo, I am with you (to wit, to blesse and assist you in your Work, which he had before said in ver. 19. was to Baptize) alway, even unto the end of the world, Amen.
And that the Apostles in their own persons were to continue to the end of the World, we suppose no man so weak or wilful to imagine, that this was Christs meaning, and therefore must be understood of them, and their Successors to the end of the World.
Object. But to the end of the World, say some, is meant the end of that present age.
Ans. Though 'tis true the word foreign doth sometimes signify an Age, yet this phrase here in the Text, foreign, is constantly used by the same Evangelist, to signifie the end of the World.
So Matt. 13. 39. The Harvest is the end of the World, and ver. 40. So shall it be in the end of this World. And again ver. 49. Chap. 24. 3. When shall these things be? and what shall be the sign of thy coming, and of the end of the World.
In all which places, all men understand the end of the World, in the sense we do here: & therefore there is no other reason, why any other meaning should be put upon this place.
This may suffice for the proof of the second particular, that the Ordinance of Baptism is still in force, and to continue to the end of the World.
Herein also we have the consent of all men in all Ages, excepting some few risen up of late.
Object. Some further object against the present practice of this Ordinance, for want of a due and lawfull Minister or Administrator, qualified by an extraordinary Call as the Apostles had, and a power to work Miracles.
Answ. First, that Miracles are not required to the Minister of this Ordinance, because the Text it self saith expresly, that John the Baptist, the first and great Baptizer did no Miracle, Iohn 10. 41. yet his Baptism was from Heaven, Matth. 21. 25.
Secondly, That no extraordinary call, is required to constitute a lawful Administrator, appears from the Institution it self, Matth. 28.
The Apostles being Commission'd in this Ministration as Teachers, Go Teach and Baptize.
There are two things in this Commission about this matter.
First, That he must be a Teaching Disciple.
Secondly, That no more is requir'd but a Teaching Disciple.
Both these are contained in those words, Go Teach, and Baptize.
Further John 4. 2. Christs Disciples are said to Baptize as Disciples. Jesus himself Baptized not, but his Disciples.
So also in the History of the Acts, after the Commission given by Christ, which certainly was punctually observ'd by them; yet we read nothing of Philips extraordinary Mission to them at Samaria, when he Baptiz'd them, Act. 8.
So of Anani as that Baptiz'd Paul, all that is reported of his fitness or qualification to this work, is, that he was a Disciple Acts 9. 10. And there was a certain Disciple at Damascus named Ananias, &c. And he Baptized him. ver. 18.
Neither is it probable, that Peter Baptiz'd all the 3000. Acts 2.
Thus we see, that if the next immediate Age, after the Ascention of Christ, may be allowed to be the best Interpreters of his mind, that a Disciple as a Disciple, is a fit and right Minister of this Ordinance.
This Objection is as much against the practise of all Ordinances; and commonly they that begin here, seldom make an end, till they deny all. A just Judgment of God.
Object. Some yet further object, that for a long time we have lost the use of this Ordinance, by that Antichristian darkness which has cover'd the face of the whole earth; and therefore have no power to practise this Ordinance again, till some extraordinary Prophet be rais'd up amongst us.
Answ. We have a Precedent under the Law what to do in this Case; When the people of Israel were carried into captivity, and having there lost, by reason of their Bondage, the practise of some of their Ordinances,; yet after their return, never stayed for an extraordinary Prophet; but did reform according to the Law of Moses, and thereby many lost-Ordinances (as the Feast of Booths or Tabernacles) were restored according to their first Institution.
This was our Case, who 'tis true for a long time in this Nation lost many of the New Testament Ordinances, in their Primitive purity and Practise; yet now our eys are open, what remains, but according to those Reformers under the Law to ask for the old paths and walk therein, and to reform in all things, as 'tis written in the New Testament of our Lord, that great Prophet and Law-giver under the Gospel.
We have the same Law to walk by as the Primitive Disciples had; and must therefore walk as they did.
Read Jeremiah. 6. 16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old Paths, Where is the good way, and walk therein, and you shall finde rest for your souls; But they said, We will not walk therein.
Object. Lastly, If any shall object, that at first amongst us in this Nation an unbaptiz'd person did Baptize, and so could be no lawful Administrator.
Answ. We conceive the answer is ready and at hand, that the first Baptizer must of necessity be unbaptiz'd, even John the Baptist himself, and yet judged a fit Administrator of so excellent a subject as our Lord himself was. Matt. 3. latter end.
Thus we trust we have sufficiently established this great Ordinance of Baptism, and answered all the Objections to the contrary, of such who have endeavoured to raze it to the ground, and herein have dealt more unkindly with Christ, and his Ordinances, than our Fore-fathers; they indeed have corrupted it for many Generations, yet have kept alive the name of it: But some few in our Generation (which is far worse) have totally laid it aside. They have mistaken the Subject, These have nulled the Ordinance, making the Commands of Christ our great Prophet and Lawgiver, no better than an old Almanack out of date.
How justly have we cause to take up the complaint of the Prophet? They have transgressed the Law, and changed the Ordinance. Isa. 24. 5.
Before we end this Chapter, we desire such to consider by way of Caution, whether they come not under this Charge, that have seen and confess'd the invalidity of Infants Baptism, as to the subjects, and therefore have deny'd it to their own children; and yet sit down contented with what they have received in their Infancy, and have not been obedient unto Christs Commands themselves since of grown years.
For a Conclusion to this first Chapter, see the danger of such, as obey not Christ in all things whatsoever he hath commanded, Acts 3. 22, 23. compar'd with this 28. Mat. ver. 20. where you have almost the same words.
Moses truly said unto the Father, a Prophet shall the Lord your God raise up unto you, of your Brethren like unto me, Him shall you hear in all things whatsoever He shall say unto you. ver. 22.
And it shall come to passe, that every soul, which shall not hear that Prophet, shall be destroyed from among the People. verse 23.
Now among others, in this one thing, was Jesus Christ a Prophet, like unto Moses, that as long as Moses his Law continued: so long every part of the Law was to continue. In like manner, as long as the Gospel is to continue: so long every part of it is to continue. As Moses his Law and every part of it was to continue till Christs first coming: Mal. 4. 4. So Christs Gospel and all the Ordinances thereof until his second coming.
We leave this Note with you, That Christ hath provided for the continuance of those Ordinances in especial manner, which he fore-saw the Divel and his Instruments would especially strike at, and root out, to wit, Baptism, his last Supper, and his Ministry. His Supper, Luke 22. 19. This do in remembrance of me. Which Paul interprets, till he come again. 1 Cor. 11. 24, 25, 26.
So for Baptism and his Ministry, here in Matt. 28. 19, 20. which hath been the Subject of our present discourse.
And Jesus Christ himself was found living, and dying in the use of Ordinances.
This shall suffice for the first Chapter, to wit, That Water-Baptism is an Ordinance of Jesus Christ still in force, and to continue to the end of the world.