_Singing of Psalms_, there will not be need of any long Discourse; for
that the Case is just the same as in the two former of _Preaching_ and
_Prayer_. We confess this to be a Part of God’s Worship, and very sweet
and refreshing, when it proceeds from a true Sense of God’s Love in the
Heart, and arises from the divine Influence of the Spirit, [Sidenote:
_A sweet harmonious Sound_.] which leads Souls to breathe forth either
a sweet Harmony, or Words suitable to the present Condition; whether
they be Words formerly used by the Saints, and recorded in Scripture,
such as the _Psalms_ of _David_, or other Words; as were the Hymns
and Songs of _Zacharias_, _Simeon_, and the blessed Virgin _Mary_.
[Sidenote: _But formal Singing has no Ground in _Scripture.] But
as for the formal customary Way of _Singing_, it hath no Foundation
in Scripture, nor any Ground in true Christianity: Yea, besides all
the Abuses incident to _Prayer_ and _Preaching_, it hath this more
peculiar, that oftentimes great and horrid Lies are said in the Sight
of God: [Sidenote: _Profane Singing of _David_’s Conditions refuted._]
For all Manner of wicked profane People take upon them to personate
the Experiences and Conditions of blessed _David_; which are not only
false, as to them, but also as to some of more Sobriety, who utter them
forth: As where they will sing sometimes, _Psalm_ xxii. 14.--_My Heart
is like Wax, it is melted in the Midst of my Bowels_: And Ver. 15. _My
Strength is dried up like a Potsherd, and my Tongue cleaveth to my
Jaws; and thou hast brought me into the Dust of Death_: And _Psalm_ vi.
6. _I am weary with my Groaning, all the Night make I my Bed to swim: I
water my Couch with my Tears_: And many more, which those that speak
know to be false, as to them. And sometimes will confess just after,
in their Prayers, that they are guilty of the Vices opposite to those
Virtues, which but just before they have asserted themselves endued
with. Who can suppose that God accepts of such Juggling? And indeed
such _Singing_ doth more please the carnal Ears of Men, than the pure
Ears of the Lord, who abhors all Lying and Hypocrisy.
That _Singing_ then that pleaseth him must proceed from that which
is _PURE in the Heart_ (even from the _Word of Life_ therein) in and
by which, richly dwelling in us, _spiritual Songs_ and _Hymns_ are
returned to the Lord, according to that of the Apostle, _Col._ iii. 16.
[Sidenote: _Artificial Musick._] But as to their _artificial Musick_,
either by Organs, or other Instruments, or Voice, we have neither
Example nor Precept for it in the New Testament.
§. XXVII. But _Lastly_, The great Advantage of this true _Worship of
God_, which we profess and practise, is, that it consisteth not in
Man’s Wisdom, Arts or Industry; [Sidenote: _No Splendor of this _World_
attends this inward Worship_.] neither needeth the Glory, Pomp, Riches,
nor Splendor of this World to beautify it, as being of a spiritual
and heavenly Nature; and therefore too simple and contemptible to the
natural Mind and Will of Man, that hath no Delight to abide in it,
because he finds no Room there for his Imaginations and Inventions,
and hath not the Opportunity to gratify his outward and carnal Senses:
So that this Form being observed, is not likely to be long kept pure
without the Power; for it is of itself so naked without it, that it
hath nothing in it to invite and tempt Men to dote upon it, further
than it is accompanied with the Power. [Sidenote: _The carnal _Worship_
pleases Self._] Whereas the Worship of our Adversaries, being performed
in their own Wills, is self-pleasing, as in which they can largely
exercise their natural Parts and Invention: And so (as to most of them)
having somewhat of an outward and worldly Splendor, delectable to the
carnal and worldly Senses, they can pleasantly continue it, and satisfy
themselves, though without the Spirit and Power; which they make no
Ways essential to the Performance of their Worship, and therefore
neither wait for, nor expect it.
§. XXVIII. [Sidenote: _The _Worship_ of the _Quakers.] So that to
conclude, The Worship, Preaching, Praying and Singing, which we plead
for, _Is such as proceedeth from the Spirit of God, and is always
accompanied with its Influence, being begun by its Motion, and carried
on by the Power and Strength thereof; and so is a _Worship_ purely
spiritual_: Such as the Scripture holds forth, _John_ iv. 23, 24. 1
_Cor._ xiv. 15. _Ephes._ vi. 18. &c.
[Sidenote: _Our Adversaries Worship._] But the Worship, Preaching,
Praying and Singing, which our Adversaries plead for, and which we
oppose, _Is a Worship which is both begun, carried on, and concluded
in Man’s own natural _Will_ and _Strength_, without the Motion or
Influence of God’s Spirit, which they judge they need not wait for; and
therefore may be truly performed, both as to the Matter and Manner, by
the _wickedest of Men_, Such was the Worship and vain Oblations_ which
God always rejected, as appears from _Isa._ lxvi. 3. _Jer._ xiv. 12.
&c. _Isa._ i. 13. _Prov._ xv. 29. _John_ ix. 31.
PROPOSITION XII.
Concerning BAPTISM.
[113]_As there is _one Lord_, and _one Faith_, so there is one
_Baptism_; _which is not the putting away the_ Filth _of the_
Flesh, _but the Answer of a good Conscience before God, by the
Resurrection of Jesus Christ_. And this Baptism is a pure and
spiritual Thing, to wit, the Baptism of the Spirit and Fire, by
which we are buried with him, that being washed and purged from
our Sins, we may _walk in newness of Life_: Of which the Baptism
of _John_ was a Figure, which was commanded for a Time, and not to
continue for ever. As to the Baptism of _Infants_, it is a mere
human Tradition, for which neither _Precept_ nor _Practice_ is to
be found in all the Scripture._
[113] Ephes. 4. 5. 1 Pet. 3. 21. Rom. 6. 4. Gal. 3. 27. Col. 2. 12.
John 3. 30. 1 Cor. 1. 17.
§. I. I did sufficiently demonstrate, in the Explanation and Proof of
the former Proposition, how greatly the _Professors_ of _Christianity_,
as well _Protestants_ as _Papists_, were degenerated in the Matter
of _Worship_, and how much Strangers to, and averse from that true
and acceptable _Worship_ that is performed in the _Spirit of Truth_,
because of Man’s natural Propensity in his fallen State to exalt his
own _Inventions_, and to intermix his own _Work_ and _Product_ in
the Service of God: [Sidenote: _From whence Idolatries and Heathen
Superstitions did spring._] And from this Root sprung all the idle
Worships, Idolatries, and numerous superstitious Inventions among the
_Heathens_. For when God, in Condescension to his chosen People the
_Jews_, did prescribe to them by his Servant _Moses_ many _Ceremonies_
and _Observations_, as _Types_ and _Shadows_ of the _Substance_,
which in due Time was to be revealed; which consisted for the most
Part in Washings, outward Purifications and Cleansings, which were
to continue until the Time of _Reformation_, until the _spiritual
Worship_ should be set up; and that God, by the more plentiful pouring
forth of his _Spirit_, and guiding of that _Anointing_, should lead
his _Children into all Truth_, and teach them to worship him in a Way
more spiritual and acceptable to him, though less agreeable to the
carnal and outward Senses; yet, notwithstanding _God’s Condescension_
to the _Jews_ in such Things, we see that that Part in Man, which
delights to follow its own _Inventions_, could not be restrained,
nor yet satisfied with all these _Observations_, but that oftentimes
they would be either declining to the other _Superstitions_ of the
_Gentiles_, or adding some new Observations and Ceremonies of their
own; to which they were so devoted, that they were still apt to prefer
them before the Commands of God, and that under the Notion of _Zeal_
and _Piety_. [Sidenote: _The _Pharisees_ the _chiefest_ among the
_Jews.] This we see abundantly in the Example of the _Pharisees_,
the chief Sect among the _Jews_, whom Christ so frequently reproves,
_For making void the Commandments of God by their Traditions_, Matt.
xv. 6. 9. _&c._ This Complaint may at this Day be no less justly made
as to many bearing the _Name_ of _Christians_, who have introduced
many Things of this Kind, partly borrowed from the _Jews_, which they
more tenaciously stick to, and more earnestly contend for, than for
the weightier Points of _Christianity_; [Sidenote: _Many Things in
Christendom are borrowed from the_ Jews _and_ Gentiles.] because that
_Self_, yet alive, and ruling in them, loves their own _Inventions_
better than God’s _Commands_. But if they can by any Means stretch any
_Scripture Practice_, or _conditional Precept_ or _Permission_, fitted
to the Weakness or Capacity of some, or appropriate to some particular
Dispensation, to give some Colour for any of these their _Inventions_;
they do then so tenaciously stick to them, and so obstinately and
obstreperously plead for them, that they will not patiently hear the
most solid _Christian_ Reasons against them. Which Zeal, if they would
but seriously examine it, they would find to be but the Prejudice of
_Education_, and the Love of _Self_, more than that of _God_, or his
_pure Worship_. [Sidenote: _Of _Sacraments_ so many _Controversies.]
This is verified concerning those Things which are called _Sacraments_,
about which they are very ignorant in _Religious Controversies_, who
understand not how much Debate, Contention, Jangling, and Quarrelling
there has been among those called _Christians_: So that I may safely
say the _Controversy_ about them, to wit, about their _Number_,
_Nature_, _Virtue_, _Efficacy_, _Administration_, and other Things,
hath been more than about any other _Doctrine_ of _Christ_, whether as
betwixt _Papists_ and _Protestants_, or among _Protestants_ betwixt
themselves. And how great Prejudice these _Controversies_ have brought
to _Christians_ is very obvious; whereas the Things contended for among
them are for the most Part but empty Shadows, and mere outside Things:
As I hope hereafter to make appear to the patient and unprejudiced
Reader.
§. II. [Sidenote: _The Name of _Sacrament_ (not found in _Scripture_)
is borrowed from the _Heathen.] That which comes first under
Observation, is the Name [_Sacrament_] which it is strange that
_Christians_ should stick to and contend so much for, since it is
not to be found in all the _Scripture_; but was borrowed from the
_military Oaths_ among the _Heathens_, from whom the _Christians_,
when they began to _apostatize_, did borrow many _superstitious Terms_
and _Observations_, that they might thereby ingratiate themselves,
and the more easily gain the _Heathens_ to their _Religion_; which
Practice, though perhaps intended by them for Good, yet, as being the
Fruit of _human Policy_, and not according to _God’s Wisdom_, has had
very pernicious Consequences. I see not how any, whether _Papists_ or
_Protestants_, especially the latter, can in Reason quarrel with us for
denying this Term, which it seems the Spirit of God saw not meet to
inspire the Penmen of the Scriptures to leave unto us.
[Sidenote: Obj. 1.] But if it be said, That _it is not the Name, but
the Thing they contend for_;
[Sidenote: _Answ._] I _answer_; Let the Name then, as not being
_scriptural_, be laid aside, and we shall see at first Entrance how
much Benefit will redound by laying aside this traditional Term, and
betaking us to Plainness of _Scripture Language_. For presently the
great Contest about the Number of them will vanish; seeing there
is no Term used in Scripture that can be made use of, whether we
call them _Institutions_, _Ordinances_, _Precepts_, _Commandments_,
_Appointments_, or _Laws_, &c. that would afford Ground for such
a Debate; since neither will _Papists_ affirm, that there are only
_seven_, or _Protestants_ only _two_, of any of these aforementioned.
[Sidenote: Obj. 2.] If it be said, That this _Controversy arises from
the Definition of the Thing, as well as from the Name_.
[Sidenote: _Answ._ _The _Definition_ of _Sacrament_ agrees to many
other Things._] It will be found otherwise: For whatever Way we take
their Definition of a _Sacrament_, whether as an _outward visible Sign,
whereby inward Grace is conferred, or only signified_, this Definition
will agree to many Things, which neither _Papists_ nor _Protestants_
will acknowledge to be _Sacraments_. If they be expressed under the
Name of _sealing Ordinances_, as by some they are, I could never see,
either by Reason or Scripture, how this Title could be appropriate to
them, more than to any other _Christian_, _religious Performance_:
[Sidenote: _What _sealing Ordinance_ doth mean._] For that must needs
properly be a _sealing Ordinance_, which makes the _Persons_ receiving
it _infallibly certain of the Promise_ or Thing _sealed to them_.
[Sidenote: Obj. 3.] If it be said, _It is so to them that are faithful_;
[Sidenote: _Answ._] I _answer_; So is Praying and Preaching, and doing
of every good Work. Seeing the Partaking or Performing of the one gives
not to any a more certain Title to Heaven, yea, in some Respect, not so
much, there is no Reason to call them so, more than the other.
Besides, we find not any Thing called the _Seal_ and _Pledge_ of our
_Inheritance_, but the _Spirit_ of _God_. It is by that we are said to
be sealed, Ephes. i. 14. and iv. 30. which is also termed the _Earnest
of our Inheritance_, 2 Cor. i. 22. and not by _outward Water_, or
_Eating_ and _Drinking_; which as the wickedest of Men may partake of,
so many that do, do, notwithstanding it, go to Perdition. [Sidenote:
_That_ outward Washing _doth not cleanse the_ Heart.] For it is not
_outward Washing with Water_ that maketh the _Heart clean_, by which
Men are fitted for Heaven: And as that _which goeth into the Mouth
doth not defile a Man, because it is put forth again_, and so goeth to
the _Dunghill_; neither doth any Thing which Man eateth purify him,
or fit him for Heaven. What is said here in general may serve for an
Introduction, not only to this Proposition, but also to the other
concerning the _Supper_. Of these _Sacraments_ (so called) _Baptism_
is always first numbered, which is the Subject of the present
Proposition; in the Explanation of which I shall first demonstrate
and prove our Judgment, and then answer the Objections, and refute
the Sentiments of our Opposers. [Sidenote: Part I.] As to the first
Part, these Things following, which are briefly comprehended in the
Proposition, come to be proposed and proved.
§. III. [Sidenote: Prop. I.] First, _There is but one Baptism_, as well
as but _one Lord, one Faith_, &c.
[Sidenote: Prop. II.] Secondly, _That this one Baptism, which is the
Baptism of Christ, is not a Washing with, or Dipping in Water, but a
being baptised by the Spirit_.
[Sidenote: Prop. III.] Thirdly, _That the Baptism of _John_ was but
a Figure of this; and therefore, as the Figure, to give Place to the
Substance; which though it be to continue, yet the other ceaseth_.
[Sidenote: Prop. I.] [Sidenote: _One Baptism proved._] As for the
First, viz. _That there is but one Baptism_, there needs no other Proof
than the Words of the Text, _Ephes._ iv. 5. _One Lord_, _one Faith_,
_one Baptism_: Where the Apostle positively and plainly affirms, that
as there is but _one Body_, _one Spirit_, _one Faith_, _one God_, &c.
so there is but _one Baptism_.
[Sidenote: Obj. 1.] As to what is commonly alleged by Way of
Explanation upon the Text, _That the Baptism of Water and of the Spirit
make up this one Baptism, by Virtue of the sacramental Union_;
[Sidenote: _Answ._] I _answer_; This Exposition hath taken Place, not
because grounded upon the Testimony of the Scripture, but because
it wrests the Scripture to make it suit to their Principle of
_Water-baptism_; and so there needs no other Reply, but to deny it, as
being repugnant to the plain Words of the Text; [Sidenote: _Whether
_two Baptisms_ make up the _One.] which saith not, _That there are
two Baptisms_, to wit, one of _Water_, the other of the _Spirit_, which
do make up _one Baptism_; but plainly, _that there is one Baptism_, as
there is _one Faith_, and _one God_. Now as there go not _two Faiths_,
nor _two Gods_, nor _two Spirits_, nor two _Bodies_, whereof the one
is outward and elementary, and the other spiritual and pure, to the
making up the _one Faith_, the _one God_, the _one Body_, and the _one
Spirit_; so neither ought there to go _two Baptisms_ to make up the
_one Baptism_.
[Sidenote: Obj. 2.] But _Secondly_, if it be said, _The Baptism is but
one, whereof Water is the one Part, to wit, the Sign; and the Spirit,
the Thing signified, the other_;
[Sidenote: _Answ._] [Sidenote: _If _Water_ be the Type, the Substance
must remain._] I _answer_; This yet more confirmeth our Doctrine:
For if Water be only the _Sign_, it is not the _Matter_ of the _one
Baptism_ (as shall further hereafter by its Definition in Scripture
appear) and we are to take the _one Baptism_ for the _Matter_ of it,
not for the _Sign_, or _Figure_ and _Type_ that went before. Even as
where Christ is called the _one Offering_ in Scripture, though he
was typified by many _Sacrifices_ and _Offerings_ under the Law, we
understand only by the _one Offering_, his offering himself upon the
Cross; whereof though those many _Offerings_ were Signs and Types, yet
we say not that they go together with that _Offering of Christ_, to
make up the _one Offering_: So neither, though _Water-baptism_ was a
Sign of Christ’s _Baptism_, will it follow, that it goeth now to make
up the _Baptism of Christ_. If any should be so absurd as to affirm,
_That this one Baptism here was the Baptism of Water, and not of the
Spirit_; that were foolishly to contradict the positive Testimony of
the Scripture, which saith the contrary; as by what followeth will more
amply appear.
[Sidenote: Prop. II.] _Secondly, That this _one Baptism_, which is
the _Baptism_ of _Christ_, is not a Washing with Water_, appears,
[Sidenote: Proof 1. _The Difference between_ John_’s Baptism and_
Christ_’s_.] _First_, From the Testimony of _John_, the proper and
peculiar Administrator of Water-baptism, _Matt._ iii. 11. _I indeed
baptize you with Water unto Repentance; but he that cometh after me
is mightier than I, whose Shoes I am not worthy to bear; he shall
baptize you with the Holy Ghost, and with Fire_. Here _John_ mentions
two Manners of _baptizing_, and two different _Baptisms_; the one
with Water, and the other with the Spirit; the one whereof he was the
Minister of; the other whereof Christ was the Minister of: And such
as were baptized with the first, were not therefore baptized with the
second: _I indeed baptize you, but he shall baptize you_. Though in the
present Time they were baptized with the Baptism of Water; yet they
were not as yet, but were to be, baptized with the Baptism of Christ.
From all which I thus argue:
[Sidenote: Arg. 1.] If those that were baptized with the Baptism of
Water, were not therefore baptized with the Baptism of Christ; then the
Baptism of Water is not the Baptism of Christ:
But the First is true: Therefore also the Last.
And again,
[Sidenote: Arg. 2.] If he, that truly and really administred the
Baptism of Water, did notwithstanding declare, that he neither could,
nor did, baptize with the Baptism of Christ; then the Baptism of Water
is not the Baptism of Christ:
But the First is true: Therefore, _&c._
And indeed to understand it otherwise, would make _John_’s Words void
of good Sense: For if their Baptisms had been all one, why should he
have so precisely contra-distinguished them? Why should he have said,
That those whom he had already baptized, should yet be baptized with
another Baptism?
[Sidenote: Object.] If it be urged, _That Baptism with Water was the
one Part, and that with the Spirit the other Part, or Effect only of
the former_;
[Sidenote: _Answ._] I _answer_; This Exposition contradicts the plain
Words of the Text. [Sidenote: _One _Baptism_ is no Part nor Effect of
the other._] For he saith not, _I baptize you with Water, and he that
cometh after me shall produce the Effects of this my Baptism in you by
the Spirit_, &c. or _he shall accomplish this Baptism in you_; but,
_He shall baptize you_. So then, if we understand the Words truly and
properly, when he saith, _I baptize you_, as consenting that thereby is
really signified that he did baptize with the Baptism of Water; we must
needs, unless we offer Violence to the Text, understand the other Part
of the Sentence the same Way; _viz._ where he adds presently, _But he
shall baptize you_, &c. that he understood it of their being truly to
be baptized with another Baptism, than what he did baptize with: Else
it had been Nonsense for him thus to have contra-distinguished them.
[Sidenote: Proof 2.] _Secondly_, This is further confirmed by the
Saying of Christ himself, _Acts_ i. 4, 5. _But wait for the Promise of
the Father, which, saith he, ye have heard of me: For _John_ truly
baptized with Water, but ye shall be baptized with the Holy Ghost, not
many Days hence._ [Sidenote: _Who were baptized by _John_ were still to
wait for _Christ_’s _Baptism_ with the Spirit._] There can scarce two
Places of Scripture run more parallel than this doth with the former,
a little before-mentioned; and therefore concludeth the same Way as
did the other. For Christ here grants fully that _John_ compleated
his Baptism, as to the Matter and Substance of it: _John_, saith he,
_truly baptized with Water_; which is as much as if he had said, _John_
did truly and fully administer the Baptism of Water; _But ye shall be
baptized with_, &c. This sheweth that they were to be baptized with
some other Baptism than the Baptism of Water; and that although they
were formerly baptized with the Baptism of Water, yet not with that of
Christ, which they were to be baptized with.
[Sidenote: Proof 3.] [Sidenote: _The Baptism with the _Holy Ghost_
and that with _Water_ differ._] _Thirdly_, _Peter_ observes the same
Distinction, _Acts_ xi. 16. _Then remembered I the Word of the Lord,
how that he said, _John_ indeed baptized with Water; but ye shall be
baptized with the Holy Ghost._ The Apostle makes this Application
upon the _Holy Ghost_’s Falling upon them; whence he infers, that
they were then baptized with the Baptism of the Spirit. As to what is
urged from his calling afterwards for _Water_, it shall be spoken to
hereafter. From all which _three Sentences_, relative one to another,
first of _John_, secondly of _Christ_, and thirdly of _Peter_, it
doth evidently follow, that such as were truly and really baptized
with the Baptism of Water, were notwithstanding not baptized with the
Baptism of the Spirit, which is that of Christ; and such as truly and
really did administer the Baptism of Water, did, in so doing, not
administer the Baptism of Christ. So that if there be now but _one
Baptism_, as we have already proved, we may safely conclude that it is
that of the _Spirit_, and not of _Water_; else it would follow, that
the _one Baptism_, which now continues, were the _Baptism of Water_,
i. e. _John_’s Baptism, and not the _Baptism of the Spirit_, i. e.
_Christ_’s; which were most absurd.
[Sidenote: Object.] If it be said further, _That though the Baptism
of _John_, before _Christ_’s was administred, was different from it,
as being the Figure only; yet now, that both it as the Figure, and
that of the Spirit as the Substance, is necessary to make up the one
Baptism_;