Gold Refined, Chapter 1
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.
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 Satisfaction and Establiſhment of many Perſons in the Land; yet notwithſtanding, finding how that ſtill a Multitude of gracious People remaing very ignorant 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 Primitive 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,Water Baptiſm an Inſtitution of Chriſt. 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 obſerve 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 aſſerteth 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 whomſoever he pleaſeth. This was inherent in him as God bleſſed for ever, given to him as our Mediator, given to him when he came into the World, but more eſpecially confirmed to him and manifeſted to be given him at his Reſurrection, and Aſcenſion into Heaven. And having declared himſelf Supream Lord and Law-giver, He
2. Delegates a Power to his Diſciples, Go ye therefore and teach all Nations, baptizing them; the Greek word foreign 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 Authority, 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 baptize 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 commanded, 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 between 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 Spirit, 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 immediately by himſelf in his own Perſon diſtributes or gives forth of the Spirit according to the good Pleaſure of his Will, without imparting with this Sovereign Prerogative, or peculiar Power to any other. Now ſince Chriſt's Diſciples could not baptize with the Spirit, and yet are commanded to baptize, it follows clearly 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 Miniſtry, 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 cannot 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 baptized 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 baptized in the Name of the Lord Jeſus. That Baptiſm which in the Commiſſion the Lord Jeſus commanded his Diſciples to baptiſe with, was the Baptiſm which they after his Ascenſion did baptize 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 Commiſſion, 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 given in Commiſſion to them to adminiſter, and to all other Diſciples and Miniſters of Chriſt to the end of the World.Water Baptiſm an Ordinance of Chriſt to the end of the World.
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 Jeſus 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 *Gal. 3. 15.. 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 Commandment from the Father what he ſhould ſay and speak†Joh. 12. 49.; And was faithful to him that appointed him, as a Son over his own Houſe |Heb. 3. 5.?
Secondly, The Arguments that Men bring againſt the continuation of Baptiſm, tend to root out all other Ordinances of the Lord Jeſus as well as this. Why may they not deny Preaching 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 Baptiſm continues. Do but obſerve the conjunction between Teaching and Baptizing in the Commiſſion, 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 impudently 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 expreſs 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,Continuation of Pool's A…not. on …at. 28: 1…, 20. 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 ſucceſs 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 Heaven, clearly proves, that the Baptiſm of Water doth continue; for how frivolous is that Objection that ſome make againſt it, viz. it was to abide no longer than till the Baptiſm of the Spirit (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 *Acts 2. 1, …, 3.; 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 Sermon, 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 Baptiſm 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 coming 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 forbid 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 commanded in the Name (that is, by the Authority) of the Lord Jeſus, to be baptized in Water; 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 duplicate page duplicate page 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,Jewel B. of Sal. Sect. 9. in Conf…t. Harding. 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, inſtituted and gave forth this Command, they are said to be baptized in his Name, meaning, they were baptized by his Authority.
Peter, Cyprian Epiſt. 73. ad Jubaian.ſaith Cyprian, makes mention of Jeſus Chriſt; not as if the Father were to be omitted, but that the Son might be joined to the Father, &c.
And St. Auſtin ſaith,Auguſtin. lib. 3. againſt Maxim. Bp. of the Arrians, c. 17. 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 baptized, 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,Eulogius of Alexandria l. 2. contra Novatian, apud Photium in Bibliotheca. (saith Eulogius) ſignifies, to be baptized according to the Precept of Chriſt, that is, into the Father, Son, and Holy Ghoſt. And that other [into his Death] is typically repreſenting his Death in Baptiſm. The ſame Patriarch, 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 commanded 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 Holy 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 Water, 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,See Mr. S. F's Baptiſm before or after Faith. is very ridiculous, and argues great darkneſs in the underſtanding of theſe oppoſers of Water-baptiſm, for 'tis undeniably evident, 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 together 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 order 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 Sacrament 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, Mat. 3. 1.behold, I ſend my Meſſenger, and he ſhall prepare 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 Command 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 Repentance, and commanded ſuch who were diſcipled to be baptized in Water*Act. 2. 39. & 8. 16. & 10. 47., in the Name of the Lord Jeſus, which ſignifies, as we have already shewed, nothing leſs than according to the Inſtitution of Chriſt, and that glorious Commiſſion they had received from him.
Therefore John Baptized only as Chriſt's Servant, and it was from Heaven he received Commiſſion to Baptize; and our Lord's Submiſſion to it himſelf as adminiſtred by John, to fulfil all righteouſneſs, (that is, as one obſerves, the Righteouſneſs of his own Law, i. e. the Goſpel, to be an Example to us, and the Father's glorious Approbation of his Son in his Obedience herein, by a Voice from Heaven at the time of his coming 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 beloved 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 *Mat. 3. 16, 17.And certainly had not this Ordinance been to abide, our Saviour would not have given ſuch a Commiſſion 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 Repentance 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 Maſter, 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 aboliſhed and out of date; ye muſt forſake John's old Adminiſtration of Water-baptiſm, that being 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 received 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 Circumciſion and other Rites of the Moſaical Law; for the Apoſtles, we find, were as ready, and as careful 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 confirming all thoſe Precepts they knew were to continue 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 Companion 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 People, but what they had received of the Lord Jeſus, 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 annihilated, nor ſhall, till he come to take an account 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 commanded, or commiſſionated from the Father to baptize 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 Water as any Ordinance of his, or to give any order 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-baptiſm, though he committed the actual Adminiſtration of it to his Diſciples; for ſith he commanded 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 decreaſed, 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 anſwered, 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 decreaſe, 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 increaſe, 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 every 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 diſpenſe 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 Adminiſtration 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 carry 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 Reſurrection.
All the difference between the adminiſtration of Baptiſm, as diſpenſed by John and the Diſciples of Chriſt, before Chriſt's Death and Reſurrection, 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 Baptiſm 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 Juſtification; they baptized into Chriſt to ſuffer; now we are baptized into Chriſt who hath ſuffered.
3. Neither can this ſeem ſtrange to any Man, ſith the Doctrine which John, Chriſt himſelf, and his Diſciples, preached before our Saviour ſuffered, differed in the ſame reſpect alſo, for they all then preached Repentance, Faith and Salvation 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 only 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 believing, in that very place Acts 10.Acts 10. 36, 37, 38, 39, 40, 41. 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 baptized 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 Adminiſtration or Act of Baptizing was not tied up to the Apoſtles, or to the more ordinary Miniſters, but that any faithful gifted-Diſciples might adminiſter 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 many in the City of Samaria, Act. 8. ſo that we find in the Primitive Times the ſimple Act of baptizing was a Work inferior, ſervile and ſubſervient to that of preaching the Goſpel, or Doctrine of Repentance, Faith and Baptiſm in Chriſt's Name for Remiſſion of Sins, which was the great Work the Apoſtles were more eſpecially 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 likewiſe, 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 beyond his Commiſſion in baptizing thoſe few he did baptize with his own Hands, which were abſurd 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: Rom. 15. 18.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 Father to baptize; but yet in the like ſenſe it might be ſaid, he was not commanded to baptize, 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 Miniſter or Adminiſtrator, indued with an extraordinary 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 Diſciple, 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 Apoſtles, or ſuch who have an extraordinary Miſſion, ſith Paul ſaith he was not ſent to baptize, 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,Joh. 10. 41. 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 Commiſſion to baptize?
Anſw. That his Baptiſm was from Heaven, or that he did receive Command to baptize, 'tis evident; 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 Diſciples 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 Miſſion, 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 many Years the Ordinance of the Feaſt of Tabernacles, Neh. 8. 14, 15.yet by reading in the Book of the Law there was ſuch a thing required, they immediately revived it and did as they found it written without any new Miſſion, or extraordinary 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.