The Reasons

The Reasons are these.

First, if Jesus the Christ be not our Prophet to teach us, he will not be our King to protect us (Matthew 28:10): "Teach them," says Christ, "to observe all things that I command you: and lo, I am always with you to the end of the world."

Secondly, if Christ be no Prophet to teach us his heavenly Father's revealed will, he will be no Priest to intercede for us (John 17:20): "I pray not for these alone, but for all them that shall believe in me through their word." Now it is not their word that they speak, but what they have received from Christ to speak. Seeing it is written (2 John 9): "Whoever transgresses and abides not in the doctrine of Christ, has not God: but he that abides in the doctrine of Christ, has both the Father and the Son." Verse 10: "If there come any to you, and bring not this doctrine, receive him not to house, neither bid him God speed." Verse 11: "For he that bids him God speed is partaker of his evil deeds."

Thirdly, if Christ be no Prophet to teach us, he will be no Judge to acquit us (John 12:48): "He which rejects me, and receives not my words, has one that judges him; the words that I have spoken, the same shall judge us in the last day." And then like the wise merchant, let us cast up our account, what it will profit us, if by denying to hear the voice of our Prophet Jesus, we gain the world, and in the mean season lose our precious souls. Knowing the Son of man shortly will come to judge the world: and then they which be ashamed of him, and his words, in this sinful and adulterous generation, of them will the Son of man be ashamed, when he comes in the glory of his Father with all his holy Angels (Mark 8:38).

Fourthly, if we join with them that deny Jesus the Christ (1 John 2:22), and will be partakers of their sins, we shall be partakers of their plagues (Revelation 18:4). And for our unbelief, in persisting to persecute them that contend for the faith of Jesus the Christ (Matthew 16:16, 17, 18), the wrath of God abides on them (1 Thessalonians 2:14, 15, 16).

Fifthly, there is no promise to any people that deny the faith and baptism of Jesus the Christ, that they waiting shall receive the gifts of the Spirit. But rather that they shall be given up of God to strong delusions, to believe a lie (2 Thessalonians 2:10), because they received not the love of the truth, that they might be saved. Verse 11: "For this cause, God shall give them up to strong delusions to believe a lie." Verse 12: "That all might be damned that believe not the truth, but have pleasure to continue in unrighteous practices" (2 Thessalonians 2:10, 11, 12).

But there is a promise to all poor enquiring souls, that in the time of their ignorance and unbelief, have denied Jesus the Christ, their eternal King and Prophet, as well as Priest, and now by the Spirit of God being convicted, that they are liars and Antichristian, that deny the Father and the Son (1 John 2:22), and being pricked at the heart, now trembling, cry out, "Men and brethren what shall we do?"

The Spirit of Christ in the inspired Scripture says: "Repent, and be baptized every one of you in the name of Jesus for the remission of sins, and you shall receive the gifts of the holy Spirit" (Acts 2:38).

We have an instance of twelve disciples found at Ephesus, baptized in the name of the Lord Jesus, and Paul laid his hands on them, and they spoke with new tongues, and prophesied, as Joel the Prophet foretold (Joel 2:28): "I will pour out of my Spirit upon all flesh," etc.

But were those disciples Paul found at Ephesus (that had been baptized by John the Baptist) rebaptized by Paul?

In answering this objection, I conceive: first, there was a vast difference between faith and baptism; John preached before the suffering, death, and resurrection of Christ: and the faith and baptism Christ commanded his disciples to preach after his resurrection (Luke 24:46, 47).

Secondly, John the Baptist preached the baptism of repentance, saying that they should believe on him that was to come after him (Acts 19:3, 4). Whom Christ himself declares to his Apostles, being come in the flesh, that he must go up to Jerusalem, fall into the hands of sinners, be killed, and the third day rise again; but the disciples understood it not, though it were declared to them, and they were afraid to ask him (Mark 9:31, 32). Much more John understood not, that Christ should die, and rise again from the dead.

First, because it was not revealed to him, though John sent two of his disciples to demand of him, whether it were he that should come, or shall we look for another. Christ answers, "Go tell John, the blind see, the deaf hear, the dead are raised, and the poor the Gospel is preached, and blessed is he that is not offended in me" (Matthew 11:2, 3, 4, 5, 6).

Secondly, Christ says of John: "This was that Elias that was to come, that should prepare the way before him" (Malachi 3:1).

Thirdly, he was the greatest Prophet born among women: for he saw him come in the flesh, and said to two disciples, "Behold that Lamb of God which takes away the sins of the world" (John 1:29). Yet he that is the least member in the kingdom of heaven is greater than John: because after the death and resurrection of Christ, they could preach and declare that great mystery of godliness (1 Timothy 3:16), that John the Baptist never knew.

But the Apostles after the resurrection of Christ, he having opened their understanding, that they might understand the Scriptures, said to them, that it behoveth Christ to suffer, and rise again the third day, that repentance and remission of sins should be preached in his name, among all nations, beginning at Jerusalem: and you are witnesses of these things (Luke 24:46, 47, 48).

Again, John the Baptist's baptism was the baptism of water only, but had no promise of the holy Spirit annexed, as he himself confesses (Matthew 3:11): "I indeed baptize you with water to repentance: but he that comes after me is mightier than I; he shall baptize you with the holy Spirit and with fire."

Secondly, the holy Spirit was not to be given in his full measure until Christ was glorified (John 7:39, compared with Acts 2:33).

But to the faith and baptism the Apostles preached after the death, and resurrection, and ascension of Christ into glory, there was a promise of giving the gifts of the Holy Spirit (Acts 2:38): "Repent, and be baptized, every one of you in the name of Jesus for the remission of sins: and you shall receive the gift of the Holy Spirit": as the Prophet Joel foretold (Joel 2:28), and the twelve at Ephesus received (Acts 19:6).

I affirm, that the twelve at Ephesus, that had been baptized by John, or his Disciples' ministry, were re-baptized by Paul, or them that were with him in the time of his ministry; for these ensuing reasons.

First, in respect of the different dispensations. The faith and baptism that these twelve had received from John, or his Disciples' ministry, though it was a saving faith all the days of John and his Disciples' ministry, yet it was not a saving faith after the death, and resurrection, and ascension of Christ into glory, in the time of Paul's ministry: for John and his Disciples preached the baptism of repentance; saying, that they should believe on him that was to come after him, that was in Jesus Christ, that was to be crucified. But Paul and Timotheus preached, that Jesus indeed is come, and crucified, dead, and risen, through whom all that believe shall have remission of sins (Acts 13:38, 39; 1 Corinthians 15:3, 4).

Secondly, because this faith that they had received from John, or his Disciples, in the time of Paul's ministry would not save them: because they denied the resurrection of Christ from the dead: looking only for him to come, and to be crucified; and were ignorant that he was crucified, dead, and risen: and then according to the doctrine of the Holy Spirit, by the mouth of Paul (1 Corinthians 15:14), "If Christ be not risen, our faith is vain, and our preaching is vain."

Thirdly, if the faith and baptism of John, that declared that there was a Jesus to come to be crucified; and the faith and baptism of Paul that declares that Christ died for our sins, according to the Scriptures, and rose again the third day according to the Scripture (1 Corinthians 15:3, 4), be all one for substance (as some of the learned among us affirm) then are we found false witnesses of God, because we have testified of God; that he has raised up his Son Jesus Christ, whom he raised not up if the faith and baptism of John be in force at this day (1 Corinthians 15:15).

Fourthly, if the faith and baptism of John be in force under the time of Paul's ministry (Acts 9:3, 4), then was the preaching of Paul vain, and the faith of all that received his Gospel (to wit, that Christ died for our sins, according to the Scriptures, and rose again the third day, 1 Corinthians 15:3, 4) vain, and that they were yet in their sins (1 Corinthians 15:16, 17). Neither were the gifts of the Spirit then given: for they were not to be shed forth until Christ was risen and ascended up into glory (Acts 2:33), which is blasphemous to imagine, or to divulge and declare abroad.

For these reasons, I conceive there was a nullity of the faith and baptism of John, which was to continue but till the death and resurrection of Christ: and the twelve in Asia were re-baptized into the faith of a crucified, dead, and risen Jesus, whom God exalted to be the Christ. And Paul laid his hands on them, and they received the Holy Spirit (Acts 19:5, 6).

May it not rather be, that with Apollos, they were more fully instructed what it was to be baptized into the name of the Lord Jesus?

No; because there was as vast a difference, according to the distinction I formerly laid down, between the faith and baptism of John and his Disciples before the death of Christ, and the faith and baptism of Paul; and the residue of the Apostles after the death and resurrection of Christ: as now is between the Jews at this day: and those that truly believe in Jesus the Christ (1 John 5:1), "Whoever believes that Jesus is the Christ is born of God." For the Jews at this day believe (as John and his Disciples then taught, that they should believe on him that should come, Acts 19:4) even in that Messiah whom they wait for. And we believe (as Peter and Paul then taught) that Christ indeed is come, and crucified, dead, and risen, and exalted to be the Christ (Acts 2:36; Ephesians 1:20, 21, 22, 23).

So that, if the Jewish faith be not a saving faith at this day; seeing they look for a Messiah to come: when indeed he is already come, and crucified, dead, risen and ascended to glory; so that we wait now for a Savior from heaven, Jesus that shall deliver us from the wrath to come (1 Thessalonians 1:10); neither could the faith of those twelve Disciples Paul found at Ephesus be a saving faith in the time of his ministry, because Christ was come (though they were ignorant of it, being at that time in Asia) and had finished all those things that were written of him in the Law of Moses, the Prophets, and the Psalms (Luke 24:44). But as neither the twelve Disciples of Christ could not understand that all things were fulfilled of him: until he had opened their understandings, that they might understand the Scriptures: and then they rightly understood the end of his suffering, death, and resurrection: namely, that repentance, and remission of sins, should be preached in his name among all nations, beginning at Jerusalem (Luke 24:45, 46, 47, &c.); so neither could these twelve Paul found at Ephesus know it; because, they had not heard, whether there were any Holy Spirit, yes or no; and so were ignorant of the death, and resurrection of Christ, until the Lord was pleased by his good Spirit to open their understanding, by the ministry of Paul; therefore it is written, "When they heard it, they were baptized in the name of the Lord Jesus" (Acts 19:5).

Was there any necessity that they should be re-baptized; would not a more perfect instruction have served?

Nay: Because those twelve were departed into Asia, after they had received the faith and baptism of John, and were ignorant whether there were any holy Spirit yea or nay (Acts 19:2). Because John's faith and baptism (as I have formerly showed) had no promise of giving the gifts of the holy Spirit (Matthew 3:11). If they therefore should continue in the faith and baptism they had received from John, they had no promise that waiting they should receive the gift of the holy Spirit. But to the faith and baptism that Peter and the residue of the Apostles preached, there was a promise of giving the gifts of the holy Spirit (Acts 2:38). And when these twelve which had been baptized by John, or his disciples, heard it, they submitted themselves, and were baptized in the name of the Lord Jesus; (namely, into that profession of faith Paul preached (1 Corinthians 15:3, 4).) And when Paul had laid his hands on them, the holy Spirit came upon them, and they spake with new tongues, and prophesied; and the men were about twelve (Acts 19:5, 6). Such an instance likewise we have in Samaria; Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, and they were baptized both men and women (Acts 8:12). When the Apostles which were at Jerusalem heard it, they sent Peter and John to them: And when they were come down, they prayed, that they might receive the holy Spirit: (For as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus.) Then they laid their hands on them, and they received the holy Spirit (Acts 8:14, 15, 16, 17). So that by the examination of these texts of holy Scripture, it appears to me, that these twelve that were formerly baptized by John, and then afterwards by Paul were baptized in the name of the Lord Jesus; and then the Lord according to his own free promise (Acts 2:38) gave them the gifts of his holy Spirit, by his ordinance of imposition of hands; that the earth might be filled with his glory, and his Church replenished with gifts meet for the ministry (Ephesians 4:11, 12).

But was Andrew and the other disciple John baptized, re-baptized by the disciples of Jesus the Christ?

Nay: Because that faith which John preached and baptized into, and the faith and baptism that Jesus and his disciples preached before his sufferings, death and resurrection, was all one in substance, and to one peculiar people, the Jewish Nation. Matthew 3:2, John preached, Repent, for the kingdom of heaven is at hand. So did Jesus (Matthew 4:17): Repent, for the kingdom of heaven is at hand. So Christ commanded the twelve, As you go, preach, saying, The kingdom of heaven is at hand (Matthew 10:7). Likewise the seventy, The kingdom of heaven is come nigh to you (Luke 10:9). Peter and all the disciples were ignorant of the death and resurrection of Christ, until he was risen from the dead (Mark 9:31, 32), compared with (Luke 24:6, 7, 8). They wait for the fulfilling of the promises as well as John's disciples (Luke 24:19, 20, 21, 22).

But were the twelve disciples of Christ, and the seventy (Luke 10), that had accompanied with him from the time of John's baptism until the time of Christ's ascension into glory, that had been baptized, were they also re-baptized after the death and resurrection of Christ?

The answer is, Nay: Because they had the promise of the holy Spirit to be given them, without any more baptizing with water. Acts 1:5: John truly baptized with water, but you shall be baptized with the holy Spirit not many days hence. And the Lord made good his word of promise, they were filled with the holy Spirit, when the days of Pentecost were fully come (Acts 2:2, 3, 4, 5). Thus I have answered the objections.

Because, if two disciples of Christ agree together in earth, touching any thing that they shall ask, they have promise it shall be done for them of his Father in heaven (Matthew 18:19). But there is no promise to any people in faith and order, but a people agreed. Reason 1: Because two cannot walk together unless they be agreed (Amos 3:3), neither can the heart of two believers truly consent to pray together, unless they be agreed touching the things they will ask of the Father of glory. Reason 2: Difference of opinion causes difference of affection, and is an occasion of many dear and precious souls to withdraw communion; as is to be seen in Barnabas and Paul, dissenting about the choice of a companion, the contention grew so hot, that they separated the one from the other (Acts 15:37, 38, 39, 40).

Two or three disciples of Christ, gathered together in his name, (that is, by his power, authority, and royal commission) wherever, (whether in the mountain, or in the desert, or in ship, or in the dungeon) there will Christ be in the midst of them, to hear and grant their petitions, or deliver them out of trouble; as he did Peter out of the prison, at the intercession of the Church (Acts 12).

To all such as walk in this Gospel faith and order, the Lord Jesus has promised a greater manifestation of his presence, and Spirit (John 14:26). And John in the Island of Patmos found it (Revelation 1:9, 10). Yes, and to all them that love him and keep his commandments, the Father and the Son has promised to own their poor hearts to be his temple and palace, where he will abide and dwell (John 14:23).

Lastly, all such as are congregated in Gospel faith and order, have a promise from King Jesus, of royal protection in their greatest dangers (Hebrews 13:5, 6). So that with the Prophet Habakkuk they can glory in Christ, in their greatest extremities (Habakkuk 3:17, 18): Though the vine does not yield her fruit, and the fatness of the olive fail, and the herd perish from the stall; yet will I joy in the Lord, and rejoice in the God of my salvation.

But is there any hope to see the nation of England reformed according to the primitive pattern, founded upon the word of the eternal Truth (Ephesians 2:20)?

Yes, first, because there was never a more exact covenant taken in any realm, or nation, since the days of zealous Josiah (2 Chronicles 34:31) and Nehemiah (Nehemiah 10:29) than is in these our days, to see a thorough Reformation in England and Ireland, according to the word of God; and to extirpate Popery, Prelacy, Superstition, Schism, Heresy, in doctrine, worship, and discipline; that the Lord should be one, and his name one, in the three kingdoms. So that we are not to leave so much as a hoof behind us of any superstition, or Romish relic, or any human tradition, in God's worship, to be retained; though it have remained under the venerable garb of Antiquity, Universality, and Unity, the three great pillars of the Roman Hierarchy.

Secondly, because there are in the Synod some learned, pious, tender, conscientious men, that in the days of the cruel and ambitious Prelates (like the Priests and Levites, in the days of idolatrous Jeroboam, that served the devils and the calves he made (2 Chronicles 11:13, 14, 15)) left all their maintenance, and went and lived in a strange land, to enjoy the liberties of a good conscience, and worship the Lord Jesus according to the light they had received; that are at this day truly sensible, what a burden the Penal Statutes have been in our land, in former times, to tender consciences, that desire (without any sinister ends) to see a Reformation according to God's word — therefore will never consent to have such a Penal Law enacted as the Prelates of England once obtained by fraud and policy, in the days of Richard the Second, to kill the English subjects, that would declare the whole truth of God, so far as it was revealed to them, and keep a good conscience toward God and man: which occasioned the death of some of the nobility, gentry, and ministry in the nation; with many other of inferior rank.

Thirdly, there are in the high and honourable Court of Parliament, some such conscientious tender-hearted men, that in the Prelates' days left, if not sold, their possessions, to go into a desolate wilderness, to worship the Lord Jesus in spirit and truth, according to the light God revealed to them; and many other were following after, that are truly sensible, that it has ever been a plot of the bishops and priests to labor to enthrall the English nobility, and Commons in Parliament, to make laws to kill and imprison the conscientious in the land, that do desire to worship the Father of our Lord Jesus Christ in spirit and truth, according to his revealed will in his own word, under the specious pretences of unity, and uniformity in the worship of God: as the Statutes of King Henry 8, King Edward 6, Queen Mary, and Queen Elizabeth, declare.

Fourthly, it is obvious to every well-affected subject in the English nation, that when our brethren that noble, ancient, warlike nation the Scots, contended for a Reformation according to the light they had received, and casting off Rome's proud Papal and Prelatical government, with all their devised forms of worship, they must have died; the English Prelates had so far incensed his Majesty against them, and raised large sums of money toward the levying of an army, to kill and destroy them, had not the Lord by his special providence prevented it.

Fifthly, when the Lord opened the eyes of our dear and three times noble patriots of our country assembled in Parliament, to make a solemn Protestation, to oppose all Popery and Popish innovations, and to extirpate Episcopacy root and branch, as a plant the heavenly Father never planted; then evil counsel prevailed with the King to withdraw from his Parliament, and under the pretence of a guard to protect his person, to make war against his Parliament, that they should die: but our faithful nobles, and true-hearted Commons in England reply, Shall our Jonathans die? Who have in part freed our consciences from Roman traditions, and ancient corrupt festivals, and covenanted with us for a pure Reformation agreeable to the word of our good God, and have preserved our estates and liberties from an arbitrary government; shall they die which have wrought such a deliverance in the land? They shall not die: we will bleed ourselves before a hair shall fall from their heads, if either we with our persons, prayers, counsels, estates, or swords can prevent it. And has the Lord given such a blessing to our endeavours, that God has made the righteous of the land, (next to the Lord) a wall of defence to the Parliament; shall it ever therefore enter into the heart of loyal and tender-hearted Covenanters to have such hard thoughts; that the Parliament will ever consent to burden us any longer with unjust Penal Statutes, who have thought nothing too dear for them, but have jeopardized lives and livelihoods for their preservations. Especially, they being sensible what a burden such penal laws have been to tender consciences, and what a hindrance they are for propagating truth.

Sixthly, all the faithful in the Parliament know but in part; and the more they taste of the honey of God's eternal truth, the more their eyes are enlightened to see, they have not as yet attained to a full Reformation. And if now they should build but upon the least hay and stubble, they should not only suffer loss; but lay a foundation of a new rent in the ages and generations to come: yes, and look what unjust Penal Statutes they impose now; may perhaps fall as heavy upon their posterity, as sometime did upon that famous Lord Cobham, that gave his consent to the Statute of Lolardy, and afterward was put to death for a Lollard.

Seventhly, the Lord has added such a blessing to the pious endeavours of the Parliament, that they have discovered many things to be truth; that the learned Prelates in former times adjudged to be heresies: as the parity of the ministry, superstitious forms of devised worship, called divine, superstitious festivals, formerly esteemed holy feasts, now taken away, that men may follow their honest labor six days, and sanctify a seventh, as a day of holy rest to the Lord; being now the first day of every week; as the holy Scripture has left us a rule of practice to observe and do (Acts 20:7). And he which has begun this great and happy work of Reformation by this Parliament: we are confident, will never leave them until he has made them instruments, either to perfect it; or at least, to give to all his faithful Daniels, liberty of conscience, to worship the Lord in spirit and truth according to his will revealed against whom they can object nothing, unless it be in the matter that concerns the spiritual worship of their God; seeing they have learned to give Caesar his due tribute, custom, fear, honor; yes and lay down their lives, rather than just and lawful magistrate should not be maintained among us, and obeyed in all their just, legal, and civil commandments. Knowing, they carry not the sword for nothing, but for the punishment of them that do evil, and for the praise, and defense of them that do well.

Lastly, the wondrous power of the Spirit of grace, in enlightening dark minds with the knowledge of his truth; and scattering the knowledge of it, all the kingdom over, in cities, countries, and camp, and causing men of singular parts of learning to bring their gifts toward the building up of Zion; and pouring out of his Spirit (as Joel the Prophet foretold (Joel 2:28)) upon all sorts of people, both young, and old; rich, and poor; which is to me a plain demonstration, that the Lord will never leave us, until he has made his new Jerusalem, the praise of the whole earth, and prepared the Spouse, the Lamb's wife; yes, and advanced Jesus the Christ once again upon the throne, to be the Head, King, Priest, and Prophet of his Church, according to the ancient prophecy of David (Psalm 2:6).

Yet have I set my King upon my holy hill of Zion.

Gloria soli Deo.

FINIS.