Part 40

[Sidenote: Obj. 2.] Or if it be said, _Because it is commanded by Christ now, under the New Covenant_;

[Sidenote: _Answ._] I answer, _First_, That is to beg the Question; of which hereafter.

But _Secondly_, We find that where the Matter of Ordinances is the same, and the End the same, they are never accounted more or less spiritual, because of their different Times. Now was not God the Author of the _Purifications_ and _Baptisms_ under the _Law_? Was not Water the Matter of them, which is so now? Was not the End of them to signify an inward Purifying by an outward Washing? And is not that alleged to be the End still? [Sidenote: _Men are no more _now_ than _before_ by _Water-baptism_ inwardly cleansed._] And are the necessary Effects or Consequences of it any better now than before, since Men are now by the Virtue of Water-baptism, as a necessary Consequence of it, no more than before made inwardly clean? And if some by God’s Grace that are baptized with Water are inwardly purified, so were some also under the Law; so that this is not any necessary Consequence or Effect, neither of this nor that Baptism. It is then plainly repugnant to right Reason, as well as to the Scripture Testimony, to affirm _that_ to be a spiritual Ordinance now, which was a carnal Ordinance before, if it be still the same, both as to its Author, Matter, and End, however made to vary in some small Circumstances. The Spirituality of the _New Covenant_ and of its _Worship_ established by Christ, consisted not in such superficial Alterations of Circumstances, but after another Manner. Therefore let our Adversaries shew us, if they can, without begging the Question, and building upon some one or other of their own Principles denied by us, wherever Christ appointed or ordained any Institution or Observation under the _New Covenant_, as belonging to the Nature of it, or such a necessary Part of its _Worship_ as is perpetually to continue; which being one in Substance and Effects (I speak of necessary, not accidental Effects) yet, because of some small Difference in Form or Circumstance, was before carnal, notwithstanding it was commanded by God under the _Law_, but now is become spiritual, because commanded by Christ under the _Gospel_? And if they cannot do this, then if Water-baptism was once a carnal Ordinance, as the Apostle positively affirms it to have been, it remains a carnal Ordinance still; and if a carnal Ordinance, then no necessary Part of the _Gospel_ or _New Covenant Dispensation_; and if no necessary Part of it, then not needful to continue, nor to be practised by such as live and walk under this _Dispensation_. But in this, as in most other Things, according as we have often observed, our Adversaries _judaize_, and renouncing the _glorious_ and _spiritual Privileges_ of the New Covenant, are sticking in and cleaving to the Rudiments of the Old, both in _Doctrine_ and _Worship_, as being more suited and agreeable to their carnal Apprehensions and natural Senses. [Sidenote: _The _Law_ distinguished from the _Gospel.] But we, on the contrary, travail above all to lay hold upon and cleave unto the _Light_ of the _glorious Gospel_ revealed unto us. And the Harmony of the Truth we profess in this may appear, by briefly observing how in all Things we follow the _spiritual Gospel of Christ_, as contra-distinguished from the Carnality of the _legal Dispensation_; while our Adversaries, through rejecting this _Gospel_, are still labouring under the Burden of the _Law_, which neither they nor their Fathers were able to bear.

[Sidenote: _The outward _Baptism_, _Worship_, _Law_, distinguished from the inward._] _For the Law and Rule of the _Old Covenant_ and _Jews_ was outward, written in Tables of Stone and Parchment; _so also is that of our Adversaries_. But the Law of the _New Covenant_ is inward and perpetual, written in the Heart; _so is ours.

_The Worship of the _Jews_ was outward and carnal, limited to set Times, Places, and Persons, and performed according to set prescribed Forms and Observations; _so is that of our Adversaries_. But the Worship of the _New Covenant_ is neither limited to Time, Place, nor Person, but is performed in the Spirit and in Truth; and it is not acted according to set Forms and Prescriptions, but as the Spirit of God immediately actuates, moves, and leads, whether it be to preach, pray, or sing; _and such is also our Worship.

_So likewise the _Baptism_ among the _Jews_ under the Law was an _outward Washing_ with _outward Water_, only to typify an inward Purification of the Soul, which did not necessarily follow upon those that were thus baptized_; but the Baptism of Christ under the Gospel is the Baptism of the Spirit and of Fire; _not the putting away of the Filth of the Flesh, but the Answer of a good Conscience towards God_; and such is the Baptism that we labour to be baptized withal, and contend for.

§. VII. [Sidenote: Arg.] But again, If Water-baptism had been an Ordinance of the Gospel, then the Apostle _Paul_ would have been sent to administer it; but he declares positively, 1 _Cor._ i. 17. _That Christ sent him not to baptize, but to preach the Gospel_. The Reason of that Consequence is undeniable, because the Apostle _Paul_’s Commission was as large as that of any of them; and consequently he being in special Manner the Apostle of Christ to the _Gentiles_, [Sidenote: IV. _That _Water-baptism_ is no Badge of _Christians_, like _Circumcision_ of the _Jews.] if Water-baptism, as our Adversaries contend, be to be accounted the _Badge of Christianity_, he had more Need than any of the rest to be sent to baptize with Water, that he might mark the _Gentiles_ converted by him with that _Christian Sign_. But indeed the Reason holds better thus, that since _Paul_ was the Apostle of the _Gentiles_, and that in his Ministry he doth through all (as by his _Epistles_ appears) labour to wean them from the former _Jewish Ceremonies_ and _Observations_ (though in so doing he was sometimes undeservedly judged by others of his Brethren, who were unwilling to lay aside those _Ceremonies_) therefore his Commission, though as full as to the Preaching of the _Gospel_ and _New Covenant Dispensation_ as that of the other Apostles, did not require of him that he should lead those Converts into such _Jewish Observations_ and _Baptisms_, however that Practice was indulged in and practised by the other Apostles among their _Jewish Proselytes_; for which Cause [115]_he thanks God that he had baptized so few_: Intimating that what he did therein he did not by Virtue of his Apostolick Commission, [Sidenote: Paul _was not sent to baptize._] but rather in Condescension to their Weakness, even as at another Time he circumcised _Timothy_.

[115] 1 Cor. i. 14.

[Sidenote: Obj. 1.] Our Adversaries, to evade the Truth of this Testimony, usually allege, _That by this is only to be understood, that he was not sent principally to baptize, not that he was not sent at all_.

[Sidenote: _Answ._] But this Exposition, since it contradicts the positive Words of the Text, and has no better Foundation than the Affirmation of its Assertors, is justly rejected as _spurious_, until they bring some better Proof for it. He saith not, _I was not sent _principally_ to baptize_, but _I was _not_ sent to baptize_.

[Sidenote: Confir.] As for what they urge, by Way of Confirmation, from other Places of Scripture, where [_not_] is to be so taken, as where it is said, [116]_I will have Mercy, and_ not _Sacrifice_, which is to be understood that God requires principally _Mercy_, not excluding _Sacrifice_:

[116] Matt. 9. 15. Hos. 6. 6.

[Sidenote: Refut.] I say this Place is abundantly explained by the following Words [_and the Knowledge of God more than Burnt-offerings_;] by which it clearly appears that _Burnt-offerings_, which are one with _Sacrifices_, are not excluded; but there is no such Word added in that of _Paul_, and therefore the Parity is not demonstrated to be alike, and consequently the Instance not sufficient, unless they can prove that it ought so to be admitted here; else we might interpret by the same Rule all other Places of Scripture the same Way, as where the Apostle saith, 1 _Cor._ ii. 5. _That your Faith might not stand in the Wisdom of Men, but in the Power of God_, it might be understood, it shall not stand _principally so_. How might the Gospel, by this Liberty of Interpretation, be perverted?

[Sidenote: Obj. 2.] If it be said, _That the Abuse of this Baptism among the _Corinthians_, in dividing themselves according to the Persons by whom they were baptized, made the Apostle speak so; but that the Abuse of a Thing doth not abolish it_;

[Sidenote: _Answ._] I _answer_, It is true, it doth not, provided the Thing be lawful and necessary; and that no Doubt the Abuse abovesaid gave the Apostle Occasion so to write. But let it from this be considered how the Apostle excludes _Baptizing_, not _Preaching_, though the Abuse [mark] proceeded from that, no less than from the other. For these _Corinthians_ did denominate themselves from those different Persons by whose _Preaching_ (as well as from those by whom they were _baptized_) they were converted, as by the 4th, 5th, 6th, 7th, and 8th Verses of Chap. iii. may appear: [Sidenote: _That_ Preaching _is a standing Ordinance, and not to be forborne_.] And yet to remove that Abuse the Apostle doth not say, He was not sent to preach, nor yet doth he rejoice that he had only preached to a few; because _Preaching_, being a standing Ordinance in the Church, is not, because of any Abuse that the Devil may tempt any to make of it, to be forborne by such as are called to perform it by the Spirit of God: Wherefore the Apostle accordingly, _Chap._ iii. 8, 9. informs them, as to that, how to remove that Abuse. But as to Water-baptism, for that it was no standing Ordinance of Christ, but only practised as in Condescension to the _Jews_, and by some Apostles to some _Gentiles_ also, therefore, so soon as the Apostle perceived the Abuse of it, he let the _Corinthians_ understand how little Stress was to be laid upon it, by shewing them that he was glad that he had administered this Ceremony to so few of them; and by telling them plainly that it was no Part of his Commission, neither that which he was sent to administer.

[Sidenote: Query.] Some ask us, _How we know that baptizing here is meant of _Water_, and not of the _Spirit_; which if it be, then it will exclude Baptism of the _Spirit_, as well as of _Water_?_

[Sidenote: _Answ._] I _answer_, Such as ask the Question, I suppose, speak it not as doubting that this was said of Water-baptism, which is more than manifest. [Sidenote: _That which converts to _Christ_ is the Baptism of the Spirit._] For since the Apostle _Paul_’s Message was, _To turn People from Darkness to Light_, and _convert them to God_; and that as many as are thus turned and converted, (_so as to have the Answer of a good Conscience toward God, and to have put on Christ, and be risen with him in Newness of Life_) are baptized with the Baptism of the Spirit. But who will say that only those few mentioned there to be baptized by _Paul_ were come to this? Or that to turn or bring them to this Condition was not, even admitting our Adversaries Interpretation, as principal a Part of _Paul_’s Ministry as any other? Since then our Adversaries do take this Place for _Water-baptism_, as indeed it is, we may lawfully, taking it so also, urge it upon them. Why the Word _Baptism_ and _Baptizing_ is used by the Apostle, where that of _Water_ and not of the _Spirit_ is only understood, shall hereafter be spoken to. [Sidenote: Part 2.] I come now to consider the Reasons alleged by such as plead for _Water-baptism_, which are also the Objections used against the Discontinuance of it.

§. VIII. [Sidenote: Obj. 1.] _First_, Some object, [117]_That Christ, who had the Spirit above Measure, was notwithstanding baptized with Water_. As _Nic. Arnoldus_ against this _Thesis_, Sect. 46. of his _Theological Exercitation_.

[117] John 3. 34.

[Sidenote: _Answ._] I _answer_, So was he also _circumcised_; it will not follow from thence that _Circumcision_ is to continue: [Sidenote: _Why _Christ_ was _baptized_ by _John.] For it behoved Christ to fulfil all Righteousness, not only the Ministry of _John_, but the _Law_ also, therefore did he observe the _Jewish Feasts_ and _Rites_, and keep the _Passover_. It will not thence follow that _Christians_ ought to do so now; and therefore Christ, _Matt._ iii. 15. gives _John_ this Reason of his being baptized, desiring him to _suffer it to be so now_; whereby he sufficiently intimates that he intended not thereby to perpetuate it as an Ordinance to his Disciples.

[Sidenote: Obj. 2.] _Secondly_, They object, _Matt._ xxviii. 19. _Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost_.

[Sidenote: _Answ._] This is the great Objection, and upon which they build the whole _Superstructure_; whereunto the first general and sound _Answer_ is, by granting the whole; [Sidenote: _What Baptism _Christ_ doth mean in _Mat. 28.] but putting them to prove that _Water_ is here meant, since the Text is silent of it. And though in Reason it be sufficient upon our Part that we concede the whole expressed in the Place, but deny that it is by _Water_, which is an Addition to the Text, yet I shall premise some Reasons why we do so, and then consider the Reasons alleged by those that will have _Water_ to be here understood.

[Sidenote: Arg. 1.] The _First_ is a Maxim yielded to by all, _That we ought not to go from the literal Signification of the Text, except some urgent Necessity force us thereunto_.

But no urgent Necessity in this Place forceth us thereunto:

Therefore we ought not to go from it.

[Sidenote: Arg. 2.] _Secondly_, That Baptism which Christ commanded his Apostles was the one Baptism, _id est_, his own Baptism:

But the one Baptism, which is Christ’s Baptism, is not with _Water_, as we have already proved:

Therefore the Baptism commanded by Christ to his Apostles was not _Water-baptism_.

[Sidenote: Arg. 3.] _Thirdly_, That Baptism which Christ commanded his Apostles was such, that as many as were therewith baptized did put on Christ:

But this is not true of _Water-baptism_:

Therefore, _&c._

[Sidenote: Arg. 4.] _Fourthly_, The Baptism commanded by Christ to his Apostles was not _John_’s Baptism:

But Baptism with Water was _John_’s Baptism:

Therefore, _&c._

[Sidenote: Alleg. 1.] But _First_, They allege, _That Christ’s Baptism, though a Baptism with Water, did differ from _John_’s, because _John_ only baptized with Water unto Repentance, but Christ commands his Disciples to baptize in the Name of the Father, Son, and Holy Ghost; reckoning that in this Form there lieth a great Difference betwixt the Baptism of _John_ and that of _Christ.

I _answer_, In that _John_’s Baptism was unto Repentance, the Difference lieth not there, because so is Christ’s also; yea, our Adversaries will not deny but that _adult Persons_ that are to be baptized ought, ere they are admitted to _Water-baptism_, to repent, and confess their Sins: And that _Infants_ also, with a Respect to and Consideration of their Baptism, ought to repent and confess; so that the Difference lieth not here, since this of Repentance and Confession agrees as well to _Christ_’s as to _John_’s Baptism. But in this our _Adversaries_ are divided; for _Calvin_ will have _Christ_’s and _John_’s to be all one, _Inst. Lib. 4. Cap. 15. Sect. 7, 8._ yet they do differ, and the Difference is, in that the one is by Water, the other not, _&c._

_Secondly_, As to what Christ saith, in commanding them to _baptize in the Name of the Father, Son, and Spirit_, I confess that states the Difference, and it is great; but that lies not only in admitting _Water-baptism_ in this different Form, by a bare Expressing of these Words: For as the Text says no such Thing, neither do I see how it can be inferred from it. [Sidenote: _Of the Name of the Lord how taken in Scripture._] For the Greek is [Greek: eis to onoma: εις το ονομα], that is, _into the Name_; now the _Name_ of the _Lord_ is often taken in Scripture for something else than a bare Sound of Words, or literal Expression, even for his _Virtue_ and _Power_, as may appear from _Psal._ liv. 3. _Cant._ i. 3. _Prov._ xviii. 10. and in many more. [Sidenote: _The _Baptism_ into the _Name_, what it is._] Now that the Apostles were by their Ministry to baptize the Nations _into this Name_, _Virtue_, and _Power_, and that they did so, is evident by these Testimonies of _Paul_ above-mentioned, where he saith, _That as many of them as were baptized into Christ, have put on Christ_; this must have been a _Baptizing into the Name_, i. e. _Power_ and _Virtue_, and not a mere formal Expression of Words adjoined with Water-baptism; because, as hath been above observed, it doth not follow as a natural or necessary Consequence of it. I would have those who desire to have their Faith built upon no other Foundation than the Testimony of _God’s Spirit_, and _Scriptures_ of _Truth_, throughly to consider whether there can be any Thing further alleged for this Interpretation than what the Prejudice of Education and Influence of Tradition hath imposed. Perhaps it may stumble the unwary and inconsiderate _Reader_, as if the very Character of _Christianity_ were abolished, to tell him plainly that this Scripture is not to be understood of _baptizing with Water_, and that this Form of _Baptizing in the Name of the Father, Son, and Spirit_, hath no Warrant from _Matt._ xxviii. _&c._

[Sidenote: _Whether Christ did prescribe a Form of_ Baptism _in_ Matt. 28.] For which, besides the Reason taken from the Signification of [_the Name_] as being the _Virtue_ and _Power_ above expressed, let it be considered, that if it had been a _Form_ prescribed by Christ to his Apostles, then surely they would have made use of that Form in the administering of _Water-baptism_ to such as they baptized with Water; but though particular Mention be made in divers Places of the _Acts_ who were baptized, and how; and though it be particularly expressed that they _baptized_ such and such, as _Acts_ ii. 41. and viii. 12, 13. 38. and ix. 18. and x. 48. and xvi. 15. and xviii. 8. yet there is not a Word of this Form. And in two Places, _Acts_ viii. 16. and xix. 5. it is said of some that they were _baptized in the Name of the Lord Jesus_; by which it yet more appears, that either the Author of this _History_ hath been very defective, who having so often Occasion to mention this, yet omitteth so substantial a Part of _Baptism_ (which were to accuse the _Holy Ghost_, by whose Guidance _Luke_ wrote it) or else that the Apostles did no Ways understand that _Christ_ by his Commission, _Matt._ xxviii. did enjoin them such a Form of _Water-baptism_, seeing they did not use it. And therefore it is safer to conclude, that what they did in administering _Water-baptism_, they did not by Virtue of that Commission, else they would have so used it; for our Adversaries I suppose would judge it a great _Heresy_ to administer _Water-baptism_ without that, or only in the _Name of Jesus_, without Mention of _Father_, or _Spirit_, as it is expresly said they did, in the two Places above-cited.

[Sidenote: Alleg. 2.] _Secondly_, They say, _If this were not understood of_ Water-baptism, _it would be a Tautology, and all one with_ Teaching.

[Sidenote: _Answ._] I say, _Nay: Baptizing with the Spirit_ is somewhat further than teaching, or informing the Understanding; [Sidenote: _How Teaching and Baptizing differ._] for it imports a _Reaching to_, and _melting the Heart_, whereby it is _turned_, as well as the _Understanding informed_. Besides, we find often in the Scripture, that _Teaching_ and _Instructing_ are put together, without any Absurdity, or needless Tautology; and yet these two have a greater Affinity than _Teaching_ and _Baptizing_ with the _Spirit_.

[Sidenote: Alleg. 3.] _Thirdly_, They say, _Baptism in this Place must be understood with _Water_, because it is the Action of the Apostles; and so cannot be the Baptism of the Spirit, which is the Work of Christ, and his Grace; not of Man_, &c.

[Sidenote: _Answ._] [Sidenote: _The Baptism with the _Spirit_ ascribed to godly Men as Instruments._] I answer; _Baptism with the Spirit_, though not wrought without _Christ_ and his _Grace_, is instrumentally done by Men fitted of God for that Purpose; and therefore no Absurdity follows, that _Baptism_ with the _Spirit_ should be expressed as the Action of the Apostles. For though it be Christ by his Grace that gives _spiritual Gifts_, yet the Apostle, _Rom._ i. 11. speaks of HIS _imparting to them spiritual Gifts_; and he tells the _Corinthians_, that HE had _begotten them through the Gospel_, 1 Cor. iv. 15. And yet to beget People to the _Faith_, is the Work of _Christ_ and his _Grace_, not of Men. To convert the Heart, is properly the Work of Christ; and yet the Scripture oftentimes ascribes it to Men, as being the Instruments: And since _Paul_’s Commission was, _To turn People from Darkness to Light_ (though that be not done without _Christ_ co-operating by his Grace) so may also _Baptizing with the Spirit_ be expressed, as performable by Man as the Instrument, though the Work of _Christ_’s _Grace_ be needful to concur thereunto. So that it is no Absurdity to say, That the Apostles did administer the _Baptism_ of the _Spirit_.

[Sidenote: Alleg. 4.] _Lastly_, They say, _That since Christ saith here, that he will be with his Disciples to the End of the World, therefore _Water-baptism_ must continue so long_.

[Sidenote: _Answ._] If he had been speaking here of Water-baptism, then that might have been urged; but seeing that is denied, and proved to be false, nothing from thence can be gathered: He speaking of the Baptism of the _Spirit_, which we freely confess doth remain to the End of the World; yea, so long as Christ’s Presence abideth with his Children.

§. IX. [Sidenote: Obj. 3.] _Thirdly_, They object _the constant Practice of the Apostles in the Primitive Church, who_, they say, _did always administer _Water-baptism_ to such as they converted to the Faith of Christ; and hence also they further urge that of _Matt. xxviii._ to have been meant of _Water_; or else the Apostles did not understand it, because in _baptizing_ they used _Water_; or that in so doing they walked without a Commission_.