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kiNQSTON ONTARIO CANAt)A
LETTER
TO A
QUAKER
I N
IS O'RTO LK,
PROVING
That OTatet ©aptWm is the Ordinance ouf Saviour (who came down from Heaven to inftrudt us in the Way thither) has ap- pointed ioiOne of the Means of Salvation ; without which, according to the Terms of the Go/pel^ we cannot enter into that Kingdom.
In Aleeknefs i7iJlniEiing thoje that OPpofe themfelves ; if GOD per adventure ■iv ill give them Repejitance to the Achwjt^ledging of the Truth, z Tim. ii. 25,
NOR W IC H:
Printed by Henry Crofs-grove^ and Sold by y. Carlos in 2>ove-Lane, and A. Settefivorth in ^ater-NoJier- Ro-iv in Lo?uiorh [Price, Six Tsnte.'i
A<iqf|.i7^-o. (iMr)
i-
[ UJ J
A
LETTER
T O A
QUAKER.
Indeed Neighbour !
WAS well pleafcd, that you would be fo free as to begin a Difcourfc of JSaptffttl with me ofj'o.vr ozvn Accord ^ but the more, at that good Difpofition of Mind which inclined you to declare. That could it be flicwn, that Winter Baptifm was necejjary tv Sakation^ you fliould be willing to take it. I think I can do you no greater A<^ of Friend-
A 2 fhip
08435
4 e^ Letter to a Quaker.
iliip, than to endeavour to rcfcue you out of the fatal J^rrour you have fo long laboured under, and put you in the right Way of 4$'^/- catiojiy by dcmonftrating, that JV^ter Bap- tifm is the Ordinance our Satfiotir ( zuho came dozvnfrom Heaven to inftru^ us in the W^' thither) has appointed for One of the Means of Sahation -, without zvhich^ according to the Terms of the Gofpel, we cannot enter into that Kingdom.
To give you a right Notion of this Matter, it will be convenient to fliew you. That our Gracious and All-wife Creator has revealed and appointed fome Methods of Salvation in all Jges^ whereby He expedted the Race of Fallen Man lliould approach and reconcile themfelves to their Offended GOD, in Order to obtain his Favour here in this, and an happy Station in another World.
Our Firft Parent Adam was placed in a State of Happinefs in Paradife, but he defpi- ling the Riches of God's Goodnefs towards liini tranfgrefTed the Law of his Maker, and thereby forfeited his original Rightcoufnefs and Felicity ,• became Subject to Death, and the Sorrows and Inconveniencies of a depra- ved
\.»
aA Letter to a Quaker. 5
ved and mortal State. In this fad and deplo- rable Condition he and all his Poftcrity muft for ever have been, had not GOD out of his own Free-will and Mercy took Pity on him, and propofed a Remedy, which he could never have thought of or cffcclcd for him- felf, mz. That though the Dedl hy Eve had fediiced him, there JJmtld hereafter arifefrom the Seed of that very Woman a Bleffed Off- spring {e'ven]d\xs Chrift the McfTiah) that Jhould ever break the Pozver of the De^il, de- flroy his Kingdom, and be the compleat Saviour of all Men that zvoiild believe in, and obey him. Gen. iii. 1 5.
And to reprefent to Poflerity this future and great Saciifice of Chrift the Saviour of the World, Jdam was ordered to ofrcr fom« outward Thing to GOD's Glory, to remem- ber him of the Redemption to come, and to nourifh him and his Children's Faith in that Promife. Accordingly we find his Two Sons Cam and y^bel making Offerings to the Lord of the feveral Produ^s of their Stock, and and that GOD by a villble Token accepted and was well plcafed with the Dcfign and Way of addrclfing Him.
A 3 This
6 qA Letter to a Quaker.
This was the firji Method GOD appoiitcd for the Recovery of Fallen Man.
When the Earth had been overflown and drowned by the Waters for the Iniquity of the Inhabitants, the firft Thing Noah did after his going out of the Ark was to build an Al- tar unto GOD, and to offer unto Him upon it an Offering of every clean Beaji -, making it his firfl Care to reftore the Exercife of Re- ligion, and cftabliili the true Worfliip of GOD. Hereupon it is recorded. That the Lord finelled a Jhect Sa-joiir^ Gen. viii. 21. was highly pleafed with this Ad; of Piety and Gratitude, fliewed himfelf appeafcd, and his Anger to reft.
Though the Worfliip of GOD was thus fettled by Noah^ yet in Procefs of Time Men fell away from it, and Idolatry fo far prevailed, that GOD thought fit for the Prefer vation of the true Religion to call Abraham from the City of Ur in Chaldea^ and ingaged him to fear and ferve Him: Promifed him, that he zvould hlefs him^ and his Seed after him^ with rrumeroiis Increafe and wonderful SucceJJes : That Jfe would he- ft ozv
^ Letter to a (iiiaker. 7
Jim upon him the Land of Canaan j admit
him into an e-verlafting Cofcnant with Him-
felf: And that in Iris Seed all the Families of
the ^arthjhouldbe blejfed. Gen. xii. 15, 17.
This was the Original oi the ^ezuiJJj Church-y into which GOD himfelf ordered a Rite of Initiation^ viz. Circiinicijion^ where- by all faithful People were received into god's Family, made Heirs of the Cocenant, wherein GOD promifcd to be their GOD, and the)' his People. By this Rite, every Son of Abraham was to bear in his Body the Seal of the Inheritance of the Land of Pro- mife, and the Badge of Diflin(ftioti from all othe-r People ^ and this oijible Sign was to make them (Irivc after the ini'ifihle Greet which it foaled, the Inheritance of Heaven and walking as the Peculiar of the Lord.
GOD was fo flridl for the Obfervance of this Rite^ that the Negled of it was thrcatncd with a feverc Punifliment, no lefs than Ex- cifion or Cutting off that Soul from his Peo- ple iox breaking his Covenant, Gen. xvii. 14. Hence we read of the Lord's meeting Mq/es in the Way, and fecking to flay him for not Circumcijing his Child ; nor was his Anger
A 4 (laid
8 (^ Letter to a Quaker.
ftaidj till Zipporah took a fljarp Stone and Circiimcifed hinu Exod. iv. 24, 25.
Befides Circiimcifion^ the j^ews had an- other Rite^ Baptizing or Jfafiing. They reckoned they were all of them, at their entring into Covenant with GOD at the Time of their receiving the Law in Mount Sinaij zvaJJoed or baptized. So they undcr- ftood thefe Words, Go unto the People and fanSiife them to Day and to Morrozv^ and let them waJJj their Chaths^ Ej^od. xix* 10. They underftood the Meaning of that Com- mand, by which Mof'es was to fan&ifie the People on thefe Tav Dajs, to be the JVaJIj- ing of them, and fo the Word to fanciife does commonly lignifle to z^^ajh in the yezoijtj Law, when it is fpoken of a Man San^if)'- ing other Men. They looked upon them- feives as having entered into Covenant by Baptijln. St. Vaul faid, JU our Fathers tvere baptized unto Mofes* i Cor. x. 2.
They did never receive any into their Covenant, whether that which was moft ftrickt (to which natural ^czjcs and Prqfelites of Kighteoufnefs were tied) or that which was more lax (with which Strangers and
Pro/elites
t*A Letter to a Qjiaker. 9
Pro/elites of the Gates did comply) with- out a Baptijin or Wajlnng*
Moreo'ver, that it was in ufc for Pcrfons who were confcious to themfelves of having tranfgrcffed GOD's Law, being in GOD's Name invited by fomc One of eminent Au- thority (a Prophet or like a Prophet^ one Commiflioned by GOD) unto Repentance and Amendment of Life, to be waJJoed by him, in Tcftimony of their fledfaft Purpofe to amend, and in Hope to obtain Pardon from GOD of their pafl Offences and to be xeinflated in his Favour, appears probable by St. j^ohn Baptijl his Undertaking and Succefs. For if the Manner of his Pro- ceeding had been altogether unufual and unknown, fo many would not readily (with- out any Stir or Obflacle) have complied therewith j efpecially among the iymfe and Pharifees^ thofe zealous x^dhcrents to tradi- tionary Pradiccj whoto maintain their Credit and Intcrefl with the People, were fo averfe from all Appearance of Novelty.
But to put it without Doubt, our Saviour himfelf owned Baptijm as a Righteous Or- dinance and In/fit ution : For when St. ^ohn
Baptift
10 qA Letter to a Quaker.
^z?/??//? refufed to baptize him, CM^ argued with him from the Fitnefs oi the Aiftion: For as He was to be an Example to all others. He faid it was his Duty to own every Divine Inftitntion^ and to ihew his Readincfs to comply with all Righteous In- jtiiicfiofis. Suffer it to he fo now^ (let me be baptized by thee) for thus it hecometh us to full 0 all Righteoufnefs^ Mat. iii. 15. The Word Us in this Place, muft mean Me and all the People of GOD.
Nay afterwards, when there was to be no more Diftindion between the Children of Abraham and other People, and no one Land more particularized than another i but of every Land or Nation, he that feared GOD and worked Righteoufncfs was to be accepted of him ; he took away Ciycumcifwn the Badge of Appropriation^ and Seal of Singularitj'y and commanded Baptif/n to be fettled in its Room, as the initiating Rite or Entrance into his Church, and the Door of Salvation.
j^efus came and fpake uuto them (his Difciples) faj'ing^ All Pozcer is gicen unto me in Hea^jen and in Earth. Goje therefore
and
qA Letter to a Qiiaker. 1 1
and teach all Nations^ baptizing them in the Name of the Father^ and of the Son^ and of the Holy Ghoft,
Teaching tdem to ohfeA^e all Things what- foe<ver I have commanded jou ,- and lo, I am with joii^ alivay ecen unto the End of the World, Mat. xxviii. 18, 19, 20.
You ^takers {dy , The Baptifnt here men- tioned is not Water Baptifm ; but the Baptifm of the Spirit or Holy Ghoft, But I hope to make it plain to you, that it was not the Baptifm of the Spirit ov Holy Ghoft ^ but Water Baptifm -y and that W^ter Baptifm is the initiating Rite hy tvhich all true Be- lievers ought to enter into the Church of Chrift^ and is made and appointed as the Means of Salvation*
The Baptifm commanded Matt, xxviii. was not Baptifm hy the Holy Ghoft,
To be baptized with the Holy Ghoft ^ figni- fics to be endued with the Gifts of the Holy Ghoft ; which Gifts are Twofold^
Ordinary
II e^ Letter to a Quaker.
Ordinary and JE^xtraordinafy,
The Ordiva}j\ are all thofe Helps and Afliftanccs which are necellafy for the Per- formance of thofe Conditions upon which our Salvation depends ,• partly by illumi- nating our Underftandings, in our finccre and diligent Enquiries after Divine Truth ,• and partly^ by exciting our Wills to that which is Good, and ftrengthening our vigo- rous Endeavours in the Profecution of it.
The Jt^xtraordinarj\ are thofe whereby we are inabled to perform (not neceflary and {landing Duties, but) Wonders and Miracles, in order (not to our own Salva- tion but} to the Benefit and Advantage of others.
Pray obferve the Difference between thcfe
A Man cannot be ^ufty Temperate^ Chaff e^ C^c. without the Ordinary Gifts and Com- munication of god's Spirit i but he may pradifc all thofe Graces of yuftice^ Tem- perance^ Chajiit)\ O'c* without the Extra- ordinary
(L^ Letter to a Qiiakcr. 13
ordinary Gifts or Communication of GOD's Spirit, whereby the jdfpojiles and Primitive Chrijiians were inabled to raife the Lead^ fpeak with TongtieSy heal the Sicky and do other Miracles.
So that every good Chriftian may receive the Holy Ghofl in an Ordinary, but not in the JE^xtraordinary Manner. For the Bap- tifm with the Holy Ghofl, which in Scripture always (ignifics the being indued with his Extraordinary Gifts, is now wholly ceafed, and the Ordinary Communication of GOD's Spirit only remains. Therefore it muft be plain to any impartial Judge, that lince the Baptifm with the Holy Ghofl is long ago ceafed, the Baptifm in Mat* xxviii, which is ftill pra(ftifed5 and will continue to the End of the World, was Water Baptifvi,
But let the following Obfervations (ink deep in your Mind : Suppofe yoil could have the Extraordinaiy Gifts of the Holy Ghofl, they would be no Hindrance to Water Baptifm, but rather a Qualification for re- ceiving it i for it is plain, upon St. Pftcr\ preaching his Sermon, the Holy Ghofl fell upon the Gentiles, who fpokewithT'or'/^.'.vj,
and
14 e^ Letter to a Quaker.
and magnified GOD, Whereupon Feter appealed to the People, whether this was not a clear Evidence, that GOD intended thefe Men the BlelTtngs of the Got pel Co've- nant^ and that having the extraordinary Gifts, they might and ought to be baptized zvith Water into the Chriftian ProfelTion. Catianj Man forbid W9.tcry that thefe JJooiild not be baptized which ha-ve recei'ved the Holy Ghoji as well as we? And he commanded them to be baptized in the Name of the Lord^ A&s X. 47, 48. Nay, the Promife of the Gifts of the Holy Ghoft are through Bap- tifm : Be baptized, and je fiall recei've the Gift of the Holy Ghoft, KOls ii. 38.
Water Baptifm // the initiating Rite Ify which all J^iie Belie'vers muft enter into the Church of Chrift, and is made, conftituted, and appointed as the Means of Salvation.
The Church is an outward and ''i^ifihk So- cietj : Our Saviour calls it a City that is Jet on a Hill, Mat. v. 14. And as it is fo, has an outward and 'vifible Form of admitting Men into it: For otherwife it would not be known or diftinguifhed from the reft of Mankind j as a River is loft in the Sea, be-
caufe
(t4 Letter to a Qiiak^r. 15
caufe it is no longer diftinguiflied from it, but goes to make up Part of it.
When Chrifi fcnt his j^pojiks to convert all Nations, his Commiflfion to them was to baptize them. Go teach all Nations hap- tizing them. Mat. xxviii. 19. that is, bap- tizing all thofe who ihall receive your Word. Accordingly it is faid. They that receiced the Word zvere baptlzedy Adsii. 41, purfuant to what the Apoftle had preached to them, ver. 38. Repent and he baptized.
And we find it the conftant Cuftom to baptize all thofe that were converted to the Faith. Thus Faul^ though miracu- loufly converted from Heaven, was com- jnanded to be baptized^ jiSfs xxii. id. He baptized Lydia^ the yaylor^ and their Hbu- jjjolds as foon as he had converted them, y/cfs ^v'l. 15, 33. And the Corinthians^ J^s xviii. 8. And the Difcipks of ^ohfiy who had not yet been made Chriftians, j^cis xix. J. Philip baptized the I^unuch, as foon as he believed in Chrift ; they tvens dozvn into the Water both Philip and the £'unuchy and he baptized him, Adsviii. 38. And Peter immediately upon the Converfioii
of
i6 qA Letter to a Quaker.
of Cornelius^ and thofe with him, Hiid, Can anj forbid Water ^ that thefe fioiild not he baptized? A&s x. 47. It was fo well known to be the initiating Rite into the Chrijiian Cbiirchj that whoever became a Convert immediately rcqueftcd, whether ^ew or Gentiky Water Baptifm,
Chriji did pradfife it.
It is written, y^nd they came unto ^ohn, and faid unto him^ Rabbi , He that was zvith thee bej'ond Jordan to whom thou beareft Witnefs^ behold the fame baptizeth (by his Dlfcipies) and all Men come unto him^ ^ohn iii. 26. This Baptifm muft be with Water^ bccaiife the Holj Ghoji was not as yet given, untill the Day of Pentecoji Fi(ty Days after the Refurre<5tion of Chriji^ J5fs ii.
It is faid. The Fhanfees heard that Refits made and baptized fnore Di/ciples than yohuy ^ohn iv. I. How could the Pharifees hear it, if it was not an outward and 'vifible Bap- tifm ? And fince it was outward^ it muft be Water Baptifm j for there was no other.
Ifis
(*A Letter to a Quaker. ly
His j^pojlles after Him^
Can any forbid Water, fays Peter, that thefefljould not he baptized ? A5fs x. 47.
Philip baptized the J^umich with JVater^ y^dfs wiiu 36.
The Words of Ananias to St. Paul upon the Recovery of his Sight, are very parti- cular in this Matter. And why tarrieft thou ? Arife and he baptized and wafli away thy Sins, A^s xxii. 16.
The Argument from thefe Places h*es thus ; the tfpqftles did pradife that Bap-^ tifm which Chrift commanded Matt, xxviif. But the Apoftles did pradife Water Bap- tifm, therefore Water Baptifm was that Baptifin which Chrift commanded.
And the CathoUck Church after them to this Lay,
The publick Nature of Water Baptifm being an outward Matter of Fad, of which Men's outward Senlcs are Judges, it is im-
B polfibic
1 8 qA Letter to a Quaker.
pofTible for the World to be impofcd upon, nor ever can it be in fuch a publick Matter of Fart.
As the Prcictice of the Apoftles is a moft fure Rule to underfland the Meaning of that Command they put in Execution, fo the Practice of thofe who immediately fuccee- ded the Apojlles^ who were Contemporaries with them, and learned the Faith from their Mouths, is a certain Rule to know what the Pradice, and what the Scnfe of the yfpojiks were.
And thus the Pradicc of the prefent Age in the Adminifir.ition of Water Bciptijni is an undeniable Evidence, that this was the Pradicc of the laft Age ; the flimc Perfons being many of them alive both in the laft and the prefent Age. For one Age does not go off the World all at once, and an- other fucceed all of perfe<5t Age together i but there arc old Men of the laft Age, and young Men and Children growing up to an- other Age, all alive upon the Earth at the fame Time ; and Mankind being difperfcd into diftant Countries and Climates, far afundcr from one another, without any
Cor-
qA Letter to a Qiiaker. 19
Correfpondcnce to hold a Cheat, it is moral- ly impoJilblc for any Man or Men to deceive us in what has been the univcrfal and re- ceived Practice of the laft Age, to which the prellnt Age is fo jinked, that it is even a Part of it.
All this makes it undeniably plain, that the laft Age did pradtife the fame outward Water Bapti/m which ispradifcd in this Age, and that the fame was as certainly pracftifed in the Age before the laft Age, and by the fame Rule in the Age before that, and fo onward to the Age of the Apoftlcs. All Hiftory of the fcveral Ages confirm the Truth of it j and no one can imagine, but that if Water Baptlj'm was an Human Inceiitiojiy or fupcrftitioufly either obtruded or contmucd in the Church, fome one would be found in lefs Time than Sixteen Hundred Years, to have opened his Mouth againfl: it, when Thoufands facrificcd their Lives for Matters of much Icfs Importance.
God has commanded us to he baptized with W^ter as the- Afcans of Salvatioiu
Our Saviour fays, Except a Man he horn of Water and the Spirit, he cannot enter into
B 2 ihe
lo qA Letter to a Qiiakcr.
the Kingdom of GODj John iii. 5. Which plainly fhcws, that baptizing or v:ajl3ing with JV^ter nuifl: be done, before we can have any Hope of Entrance or Admittance into the Kingdom of GOD. You may ob- fcrvc Chrijl reprimanded Nicodemus who was a Majler of IJraclj a Teacher and Ex- pounder of the Law, one alfo of the Great Cotmcil, that he did not apprehend what every cr dinar y yezv might well underftand, C72. That they themfelves made Vrof elites by zvajhing them with Water, and then counted them Kezv-horn Perfons.
The Wafhing of Water upon the oiita^ard gives us a Title, and is the Means of con- veying the Sandification of the Spirit in the inward Man -y which effects a new aud fpiri- tual Birth upon all thofe, who being duly difpofcd receive t\iQ Kite,
It is our Saviour s own Word and Promifc, He that helie-jeth and is baptized, fljall he faved^ Mark xvi. 16. What Words can be plainer? Baptifm is here joined with Faith itfclf as neceflary to Salvation. He that re- cciveth and imbraceth the Gofpel, and thereupon becomes a Profelfte and Difciple
of
(^4 Letter to a (Quaker. li
of Chrift^ and receives Baptifm the Seal of the Nezo Ccrjenant^ lliall for aJi his former Sins receive Pardon, and upon his Pcrfe- vcrance obtain eternal Life. O Glorious Promije ! O BleJJed Means ! Who can refufe it ?
The Apojiles exhorted all their Converts to he baptized in the Name of the Lord yefus^ that they might receive Salvation from him by that Means j as we read at large in the Acls of the Apojlks,
St. Faul tells us, That Chrifl loved his Churchy and delicered hinifelf for it, that he might fan5ii fie it ^purging ifwith the JVafiing of Wafer, Epi>. v. 26. meaning, that^^p- ti/in intitles us to the Graces of the Spirit to purge away the Guilt and Defilement of Sin, without which they both lie upon us, and leave us in the Gall of Bittermj}^ and in the Bond of Iniqititj; Andfnch (faith he to the Corinthians) werefomeofjou, till ye were wafhed (in the Waters of Baptifm) juflified in the Name of the Lord yefiis, and fan^ifed hj the Spirit of our God^ i Cor.vi. II. which great BlcfTings of y///?(/fCJ//o« and SanElificatioii arc firft and chiefly derived on us in Q\u Baptifm,
B 3 St. Peter
2Z itA Letter to a Onakcr.
St. Fcter nflurcs us, that Baptifin doth Wd) face tiSj I Pet. iii. 21.
I know your common Objedion to this is from the following Word^, 7wt putting azvay tJ:e Filth of the FkJJj^ hut the An fiver of a good Confcience tozvards GOD; faying that this Baptifm in St. Feter is not U^ater Bap- tijm^ but the inzvard Baptijin of the Spirit^ which is the Anfwer of a good Confcience towards GOD.
But it mil ft be Water Baptifin^ or you cannot make Senfc of the Apoftles Words, or the Figure alluded unto by St. Veter^ who fays, The long fuffering of GOT) zvaited in the Lays of Noah^ zvhik the Ark ivas a pre- paring^ zvherein feiv^ that is, Fight Souls zvere faced hj Water, The like Figure where- unto ecen Baptfm doth al/b nozv face tis; that is, as the Souls in the Ark were favcd by Water J fo now Water Baptifm doth alfo Jace us,
I would hav^c you take Notice, that the Words not and hut^ do in Scripture Phrafe, frequently fignific 770^ onlj'^ hut alfo : As
yofeph
qA Letter to a Qj^iakcr. 23
yofeph fays to his Brethren, It ivas not you that fent me hither^ but GOD, Gen. xlv. 8. Now the Scripture tells us exprclly, that yofeph's Brethren lifted up yofeph out of the Pit^ and fold j^ofeph to the IflnnaeUtes for Twenty Pieces of Silver^ ani they brought ybfeph into Kgypt^ Gen. xxxvii. 28. there- fore it muft be interpreted thus i It was not only you that f^.-nt me hither, but alfo GOD; that is, GOT)'s Providence had a Hand in my Journey as well asyourfehes.
Our Saviour fays, Jj/'ho/oeccr fiall recei'-^'e me J recei'veth not vie^ but him that fent me^ Mark ix. 39. that is, receivcth not only me, but aljb him that font me.
Again, I/e that believeth on ;;/t, bcHc-veth not on me^ but on him that fent mc^ John xii. 44. that is, he believeth not only on mc, but alfo on him that fent me.
I will mention but one morcy Labour not for the Meat zvhich periJJjes^ but for that Meat zvhich indiircs to everlaflingLife^ John vi. 27. Our Lord means, that we fhould labour not only for the Meat that periilics, but alfo ox principally for that which indurcs
to everlafting Life.
B 4 And
24 ^ Letter to a Quaker.
And thus St. Peter's Meaning is, that the j]aptifm that now Hives us, is not only that oiitzvard Baptifm or JV^Jljing with W^ter^ which is a putting away of the Filth of the Flcili, hut aljb a good Confcience towards GOD. And this will be more evident, if you confidcr, that the Baptifin chiefly ad- niiniftrcd, when this Text was recorded, was to xho Acliilt^ Pcrfons at their full Age, who were examined, and were to give a good Account of their Faith and Repentance^ and a^iially promifed before the People, that they would lead good Lives for the future ; and fo Baptijm was faid to Jh've them, and doth now alfo iis^ not fnerel}' as it is the put- ting away the Filth of the Fleflo^ but as it leads us to the Anjv:ei\ or Stipulation^ or Co- rjenant of leading good Lives. But left any fhould miftake St.Peter^ and apply Baptifm (as thofe of your Perfuafion do) to Works of Right eoufnefs^ St. Paul has in his ^piffle to TitiiSj told us, that the Mercy of GOD in the Gofpel-Re<velationj was not by any Works of Righteoufnefs, but of receiving Men into the happy Privileges of the Chriflian Co've^ nant by Baptifm^ whereby they partook of the gracious Influences of the Holy Spirit at- tending their Admillion into it.
The
qA Letter to a Qudktx. 15
The Kindnefs and Lo've of GOD our Samour towards Man appeared^ not hj Works of- Righteoufnefs which we ha've done, but according to his Mercy he faced iis^ hy the Wafliing of Regeneration, and Renewing of the Holy Ghoft, Tit. iii. 4, 5. Which Words plainly fct forth not only the Bene- fits, but Necejfity of Water Baptifm in order to Regeneration j without which our Sa- viour tells us, we cannot enter into the King- dom of GOD^ either his Kingdom of Grace here, or Glofy hereafter.
Both which are intailed only on thofc who by Faith and Baptifm follow him in the Regeneration^ Matt. xix. 28, and by Bap- tifm will he favcd J Mark xvi. 16. For as majty as ha've been baptized into Chrifi^ hace put on Chrift^ Gal. iii. 27, and JJjall obtain Retnilfion of SinSj Ads ii. 38.
Before I difniifs this Subjed, I muft anfwer One Objccfion much infilled on by all of your Pcrfuafion, ciz.
That Water Baptifm is ceafcd^ for that JohnV Baptifm was Water Baptifm ; and. his Baptifm being ceafed^ Water Baptifm is ceafcd. Let
z6 qA Letter to a Qiiakcr.
Let it be noted, that there were Three W^tev Baptifms in the World at one Time; the ^ezviJJj, St. ^obns^ and our Saviour'' s. The Two firft are abolifhed, but the latter remains, and will do fo by the Promife of Chriji to the End of the World.
It will be proper here to fliew you, what it is that makes the Difference of Baptifms ; not the oiitzvard Matter in which they are adminiftred j for all outward Baptifms were Water Baptifms^ as the Word Baptifm WafJjing fignifies j but they differ,
if^. In the Ends for zvhich they were infli- tiited.
2dly, In the Form in which they are ad- miniftred.
iftj The Fnd of the Chriftian Baptifm is highly diflant and different from the Ends cf other Baptifms. The Fnd of the yezvifh Baptifm was to give the Baptized a Title to the Privileges of the Lazv of Mofes : And the £^nd of yohns Baptifm was to point to J{im who was to come and to prepare Men by Repentance for the Reception of the
Gofpel
^ Letter to a Quaker. 17
Gofpel. But tlie End of Chrift^s JBaptifm was to inflate us in all the unconceiveable Glories, and high eternal Frerogath'es which beloi^g to the Members of his Bocij, of his Flcfij, and of his Bones ^ Gal. i v. 5. Henceforth fio more Ser-vants^ hut Sons of GOD ! and Heirs of Heaven !
Thefe arc the Ends fo far tranfcendent above the Ends of all other Baptifms^ that, in Comparifon, other Baptifms are not only lefs but none at all ^ like the Glory of the Stars in Prefence of the Sun, they not only are akjfer Lights but when he appears, they bcconne altogether incifible*
2^/j', As to the Eorjn : Perfons were bap- tized unto thofe whofe Difciples they were admitted by their Biptifm. Thus the Pro- felites to the jfezufl? Religion were baptized unto Mofes j and Men were made Difciples unto j^ohn hy hisBaptifm: But the Chrijli an Baptifm alone is adminiftrcd in the Name of the Father J and of the Son^ and of the Holy Ghofi, This is the Form of the Chriftian Baptifm^ and which diftinguilhcs it from all other Baptifms whatever,
Chriji's
28 qA Letter to a Quaker.
Chrift's Baptifm could not be ^ohns Baptifju^ for Chrift made Difciplcs to him- fclf not to 'John ; he kffened yohn : John himfclt owned. He (that is Chrift) miifi increafby but I mufl decreafe^ John iii. 30. But if Chrift did baptize with the Baptifm of Johiy then John ftill increafcd, and Chrift decreafed. Again, all the Jews who had been baptized with Johns BaptiJ'm^ did not turn Chriftians, but thofe that did, were baptized o^'er again in the Name of Chrift^ of which there is a remarkable Xnftance in A^s xix. to Verfe 7.
But that Water Baptifm did not ceafc with John is undeniably evident, for after Johns Death, moft of the remarkable Bap- tifms by Water recorded in the y^cls of the y^pcftles^ and St. Paiifs Epiftles, were per- formed i which plainly ilicws, that Water Baptiffn did not ceafe with John^ but was continued after his Death.
Uat'ing nozv ftjezvnj'on^ that in the feveral Ages of the World, our gracious GOD did appoint fome Method and Condition of Sal- vation, that he conftitutcd a Churchy made Circiimcifion the initiating Rite^, till the
coming
qA Letter to a Quaker. 29
coming of the Mejfiasy when our Saviour and Redeemer changed it into fVater Bap- tifm^ which He pra(5tifed by his Difciples'oW the Time he was upon Earth ^ his y^pojiks after him ,• and the Cntholick Church to this Day.
Having JJjezvn j'ou^ that our Sa'vioiirs Baptijin could not be the Baptifm of the Holy Ghoft only, becaufe the Baptifm infti- tutcd by Chrift was to laft to the End of the World, but the extraordinary Gifts of the Holy Ghoft are long ago ceafed ; that even when they were in Being, they did not abolifh Water Baptifm^ but the better difpofed thofe that had the Gifts for it ; nay, all that had them were afterwards baptized with Watcr^ and the Promife of the Holy Ghoji was made t\ixo\jigh Baptifm by Water,
Hamng alfo fliewnyou^ that our Saviour commanded Water Baptifm to be received by his Adherents as the Condition of Salva- tion, and the Means of Entrance into the Kingdom of GOD ; that this Water Bap- tifm did not cealb with yohn^ but continued to be ufcd after his Death even to this Day;
Let
30 e^ Letter to a Quaker.
Let me nozv argue friendly mth j'ou upon
this Account. <
As our Saviour came down from Heaven on Purpofe to ilicw and lead us the Way thither, why fhould weak, fhort-fightcd Man pretend to be wifcr than Wifdom It- felf? Why iliould we find fault with his InfiitiitionSj as being too much upon the outwardy and think he can and may fpiri- tualize them finer, and mnke the Wqyfloorter than he has done ?
I muft fay unto you, as Nnamans Ser- vants faid unto him, 2 Kings v. If Chriji had hid thee d) fame great Things zvouldft thou not hat'e done it ? How much rather zvhen he faith unto thee^ Z'jaflj^ he haptizedj and he clean. And as neceffary as the Waters of Jordan were to the cleanfingof iV^r/wj^, fo nccclfary arc the Waters of Baptifm to the clcanfing our Souls. None dare fay, that GOD could not have cleanfed Naaman othcrvvife : But GOD having by his Prophet appointed that Means^ if Naaman had neg- le(5tcd it, you muft believe he had not othcrvvife been cured. So alfo, I would not be undcrflood, as if GOD had tied Him-
felf
aA Letter to a Quaker. 3 i
felf fo far as not to fave, if he pleafes, with- out Baptifm : His Power is infinite, and his Mercy over all his Works. He prcfcrvcd the Bodies of the IJraelites in the Wildcrnefs without the Staff of Bread, the common Support of them ; and faved their Souls without CirciimcifioUy the Seal of the Co- venant for that End. But we muft diftin- guifli between the ordinary Methods of Divine Providence, and Ca{cs extraordinaiy. The former arc to be the Rules and Di- redions of our Duty, though the latter may not always be defpaircd of, or depended upon. It would be a vain Prefumption for any one to refufe his daily Bread, bccaufc GOD can and hath fupportt-d feme with- out it; lo is the Folly and Danger no Icfs to negled: the Welters of Baptifm^ bccaufc GOD is able to fave as well without as with them. As he has made them the Condition of Salvation, and commanded us to ufe them, whoever willfidl}' ncgle(5ts being /o baptized after fevcral Rcmonflranccs of his Duty, cannot have any Grounds lor Hope of Sal- vation by the Gofpel Covenant : Bccaufe he zvillfidly neglcdts a Pofaive Precept, the Ob- fervance of which our Saviour has com- manded,
I have
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I have read that a worthy Divine arguing with an Atheifi^ told him, he ran the moft foolifli Hazard imaginable in denying a Deity, and^o leading a loofe and vicious Life : For if there was no GOD^ a fober, virtuous, and regular Courfe of Life would lengthen and heighten his prefent Happinefs^ but if there was a GODj in what a miferable Condition muft he be, when he finds his Miftake ? I "liiay with a Imall Variation apply this Argu- ment to j^ou. That there is a Baptifin to be ufed, even thofe of your Perfuafion allow as well as we ; but the Queftion is, Whether Baptifin by the Spirit or Water ,• and fince there is a Douht^ why fhould you not fecure yourfclf by ufing Water Baptihn^ which was never known in the Record of Scrip- ture to hinder, but in many Places to bring the BlefTmgs of the Spirit upon the Ufe of it t Should it not be required, it can be no Harm to youi but if it JJjould^ as Reafon and •Scripture feem to urge, what fatal Confe- fcqucncc muft the Ncglcd of it bring ? He that dcfpifcd Mofes's Law died without Mercy : How much forer Punilliment, fup- pofe you, fliall he be thought worthy, who treads under Foot the Inftitiition of the Son of GOD- and counts it a needhfs Thing ?
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Q^ Letter to a Qiiaker. 3 J
Was you about the Purchafe of an Eftate in Land, the Title whereof would be doubt- fill without a Fine; would not Prudence dire<5t you to have it fued out ? Let the fame Wifdom guide you in fettling your fpiriuial Eftate ?
Water Baptifm cannot be Sijinfiil Ad, for our Saviour^ who was without Sin, required and fubmitted to it ; his ^poftks followed him, and if you follow them, what Incon- veniency can poflibly attend you ? The clofer you follow fuch illuftrious Patterns, the nearer you will furely come to Perfe(5tion.
Nor is it againft Reafon ; for you knoW the Spirit of GOD moved at firlT: upon the Face of the Waters, Gen. ?. 2. to impreg- nate them, and make t hem frudiific, and gave a miraculous Virtue to the Waters of ^ordariy of Siloam^ and Bethefda^ for healing of the Flcfh ; why iliould we then doubt, that the fame Spirit can and will fan&i^fie the Waters of Baptifm to the myftical WaJJjing'dway o[ Sin?
Confider how the Men of this World manage their Temporal Affairs. You your-
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Jl qA Letter to a Qiiaker.
I have read that a worthy Divine arguing with an Atheift^ told him, he ran the moft foolifli Hazard imaginable in denying a Deity, and/6 leading a loofe and vicious Life : For if there was no GOD^ a fober, virtuous, and regular Courfe of Life would lengthen and heighten his prefent Happinefs,- but if there iwas a GODy in what a miferable Condition muft he be, when he finds his Miftake ? I may with a Imall Variation apply this Argu- ment to j^ou* That there is a Baptiftn to be ufed, even thofe of your Pcrfuafion allow as well as we ; but the Qucflion is. Whether Baptifm by the Spirit or JVater ; and fince there is a Douht^ why fhould you not fecure yourfcif by uiing Water Baptifm^ which was never known in the Record of Scrip- ture to hinder, but in many Places to bring the BiefTings of the Spirit upon the Ufe of it c Should it not be required, it can be no Harm to youi but if it JJjoiild^ as Reafon and Scripture feem to urge, what fatal Confe- fequence mufl the Ncglcd of it bring ? He that dcfpifcd Mofes's Law died without Mercy : How much forer Puniiliment, fup- pofe you, Hiall he be thought worthy, who treads under Foot the Injiitution of the Son of GOB. and counts it a needkfs Thing c*
Was
(tA Letter to a Qtiaker. 33
Was you about the Purchafe of an Eftate in Land, the Title whereof would be ^oz/Z'/- fiil without a Fine-, would not Prudence dire(5t you to have it fued out ? Let the fame Wifdom guide you in fettling your fpirittial Eftate ?
Water Baptifm cannot be Sijinfiil Ad, for our Samour, who was without Sin, required and fubmitted to it -, his Apoftks followed him, and if you follow them, what Incon- veniency can polTibly attend you ? The clofer you follow fuch illuftrious Patterns, the nearer you will furely come to Perfection.
Nor is it againft Reafon ; for you knoW the Spirit of GOD moved at firll: upon the Face of the Waters, Gett, ?. 2. to impreg- nate them, and make t hem fruiSifie, and gave a miraculous Virtue to the Waters of ^ordan^ of Siloam^ and Bethefda^ for healing of the Flcfh ; why fliould we then doubt, that the fame Spirit can and will fan5fi- fie the Waters of Baptifm to the myftical WaJIjingAway oi Sin?
Confider how the Men of this World manage their Temporal Affairs. You your-
C fclf
34 ^ Letter to a Qiiaker.
■fclf arc a Man in Trade and do know, that for the better carrying on of worldly Bufi- Dofs, Men form themfelves into diftin<5t Coinpanies and Societies^ according to their feveral Profejjions, Trades, and Occupations, The Scholars enter themfelves into fome Univerfity or Inn of Court ; the Mechanicks and Traders become apprentices, and all of them are intitled to the Benefit and Privileges of the feveral Societies to which they are jdined and entered, and from which others are excluded. And will you not allow our ^^ll"ivife Direcior to be as prudent for our Jpiritiial Welft^re as Men are for their Tem- poral? Omi Saviour Cbrift has conftituted a Clnircb, invited all Men into it to partake of the Privileges of it, c/-?. the Remijfion of Sin, and the Pj^mife of etenial Life: Has appointed Water Baptifm as the initiating Sign and Seal, whereby Men arc to be made Members of his Church, and incorporated thereinto : And whatever you may think, until you have thus in a puhlick Manner en- tred yourfclf into the Congregation of Chrift's Flock, and by the Sign or Seal of JVater Baptifm been admitted into his Church, you can plead no Claim to. the Promifcs of the Gofpel which, are atiaexed to that eery
Sign
qA Letter to a Qiiaker. 35
Sign or Seal. You cannot even call your- fcif a Chrifiian. You have no Right or Title to that Name, till you have made yourfclf ChriJVs Difcipk in the Manner and If^ay which he has prefcribed, appointed, and commanded, which is IVater Baptifm*
You may remember, you urged very much your Opinion, that let Men talk what they would of Ordinances' or Inftitiition^ a good 'Life zuas all in all; whoever led a good Life would be favcd, whether baptized or mt.
I muft tell you, there is a moft flagrant Inftance recorded in Scripture againft this Opinion. Cornelius was undoubtedly a good Liver : His Prayers and Alms came up to Heaven, and were had in Remembrance in the Sight of GOD. And in Token of his Acceptance with GOD, GOD thought it worth the while to fend an Angel to him, whofc Errand was, that he fhould fend for Peter^ who fhould tell him what be ought to do. And when St, Peter came, he prea- ched up Chriji ,and commanded him to be baptized ivith Water^ particularly mention- ing the Word JVater^ Ads x.
C 2 But
36 (tA Letter to a Quaker.
But if the moft pious Liver upon Earth
fays He hath no Sin, he deceiceth himfelf and the Truth is not in him, i John i. 8. Holy JDadd pleaded with GOD not to enter into judgment with him, for the moft innocent Man's Life could not ftand the Trial : In his Sight no Man living can he jufiifiedy Pfal. cxliii. 2.
Though you believe yourfelf baptized with the Spirit, and may think you 'have lived in upright Converflition hitherto ^ yet were all your evil Thoughts, idle Words, and corrupt Deeds laid together before you, (as to be fure they are regiftred in GOD's Book) you would behold fuch a dark Scene, as would make you tremble at the difmal Sight, and caufe you to own the Necejfitj of a Mediator and Redeemer to plead and attone for you. But how can you expeft to reap the Benefit of his Redemption, if you wmU not ufe the Means your Redeemer has ordered and appointed ? If you will not be baptized with Water, be ingrafted into Chrijfs Church, and become an outward Member of it, and a Profejfor of Chriftia- nity?
It
aA Letter to a Qiiaker. 37
It is written, Rom, x. 10. With the Heart Man helicveth unto Right eoiifnefsy and with the Mouth ConfeJJion is made unto Sahation. The Belief of the Heart is Jiecejfajy to make us Righteous before GOD^ but the out- ward Confejfion of the Mouth is likewife as neceffary toScAwsition: As Chriji (aid. Matt. X. 3 2. IVhofoe'ver JJmll confefs me before Men^ &c. We niuft outzvardly and before Men confefs to Chrift by the due Performance of his outward Ordinances^ without which our inwardhQlici in him will not be fuflficient to Salvation.
Baptifm is an outward Badge of Chriftia- nity, by being the outward Form appointed to admit People as Members of the Church of Chrift, and whereby they own thcm- fclves to be fuch before Men, But thofc. who will not wear this Badge as a Confeflton to Chrifi before Men, Chrift will not con- fefs them before his Father in Heat'en.
And thus having fct forth the Folly and Danger of ncgleding this Condition of Sal- vation i let me now turn the comfortable Side towards you, and flicw the Benefit
and
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and yidcantage j^' ^'^cialiy may reap by receiving TTr^ter /
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fefs unfeigned Sorr promifc Amendment and declare thy li: Sr>doiir yefus Chrif:
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lor thy paft Sins,
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Obferve thefe W rds particularly. You cannot gainfay, bu the ^^/)?/> here men- tioned muft hQjVat' Baptijm, for upon the Reception of this Cdinance^ thePromife of Remiflfion of Sins vus made, and the Gifts of the Holy Ghofi. zvhich they had not he- fore^ were conferrd and given. Follow thou the Converts ipon this Sermon -, Sa^je thyfelf from thi: nntozvard Generation^ gladly receioe the Wrd of GOB^ and he hap- tized^ Ads ii. 40, .1.
I am fenfible yu fuffer much under the Prejudice of Eduction-, but let not a long Continuance in a- ill-grounded Opinion in- fluence you beyofi Reafon and Scripture. Let St. Vaul be yur Pattern ; he had been educated longer r.d ftrider in the yezvifhy and had more to ay for himfelf, than you can have x^ijonr "/ay-, yet he gloried in his Converfion, and ccame the more Zealous afterwards. You Example may influence many poor Souls : their Salvation, and then what Ilappinefs.what Ble0ngs will not the GOD of J\ircy and Confoktion pour down upon thy lead; who not only fub- mitteft to his iflmtion thyfelf but by
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3 8 qA Letter to a C^uakcr.
and Advantage joii cfpecialiy may reap by receiving Water B apt iff n.
Knozv ^jfuredly. that if you will come before the 'vijlhk Church oi GOD, and pro- fefs unfeigned Sorrow for thy paft Sins, promife Amendment of Life for the future, and declare thy fincere Belief, that our Sa-vmir yefiis Chriji is the Son of GOD^ the Meffiah fent into the World for the Re- demption of Mankind; that he fuffered for our Salvation, and is now fct down at the Right-Hand of GOD interceding for us,- that he planted a Churchy into which thou defireft to be admitted -, as foon as thou art made Member thereof by the initiating Rite of Water Baptifin^ AH thy Sins which thou haft committed from thjy Tbiith up to that Day^ fiall he forgi'ven thee. Thy Pardon will hefealed and con'veyed to thee in the Ordi- nance of Water Baptifm, Our Saviour has promifed it to Thee by his Apoftle St. Teter^ who fays, Repent and he baptized every one of yon in the Name of ^cfus Chrifiy for the Rcmilfion of Sins, and ye fiall receim the Holy Ghofi, For the Fromife is toy on, and your Children, and to all that are afar off, A(5tsii. 58, 3p.
Obfcrvo
qA Letter to a Quaker. 39
Obfcrvc thefe Words parti cularlj. You cannot gainfay, but the Baptifm here men- tioned muft be Water Baptifm^ for upon the Reception of this Ordinance^ the Promife of RemiflTion of Sins was made, and the Gifts of the Holy Ghofi^ which they had not he- fore^ were conferred and given. Follow thou the Converts upon this Sermon .; Sa've thjfelf from this untoward Generation^ gladly receioe the Word of GOD^ and he bap- tized^ A(fts ii. 40, 41.^
I am fenfiblc you fuffer much under tho Prejudice of ^ducation^ but let not a long Continuance in an ill-grounded Opinion in- fluence you beyond Reafon and Scripture. Let St. Taiil be your Pattern ^ he had been educated longer and ftri(5ter in the yewiflo^ and had more to fay for himfclf, than you can have inj'o/zr Way \ yet he gloried in his Converfion, and became the more Zealous afterwards. Your Example may influence many poor Souls to their Salvation, and then what llappinefs^ what Bleffings will not the GOD of Mercy and Confolation pour down upon thy Heady who not only fub- mitteft to his Injlitution tl^felfy but by
thy
40 aA Letter to a Quaker.
thy Example addcft unto his Church fiich as flmll befaved.
As I have wrote this unto thee with an honeft Intention, weigh the Contents with a good Difpofition, and an humble Mind, free from Prejudice or Partiality ; and may the Spirit of Truth influence Thee to do thy Party as I truft. He has Jlim^ who is in all Sincerity,
Thy Chriflian Monitor
and Faithful Friend
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