of them belong to the Essence of _Baptism_; so that _Baptism_ is not
to be accounted as truly administred, where both are not; which none
of our Adversaries will acknowledge: But on the contrary, account not
only all those truly baptized with the _Baptism of Christ_, [Sidenote:
_Water-baptism is not the true Baptism of _Christ.] who are baptized
with _Water_, though they be uncertain whether they be baptized with
the _Spirit_, or not; but they even account such truly baptized with
the _Baptism of Christ_, because _sprinkled_, or baptized with Water,
though it be manifest and most certain that they are not baptized with
the Spirit, as being Enemies thereunto in their Hearts by wicked Works.
So here, by their own Confession, _Baptism with Water_ is without the
Spirit. Wherefore we may far safer conclude, that the _Baptism of
the Spirit_, which is that of _Christ_, is and may be without that
of _Water_; as appears in that of _Acts_ xi. where _Peter_ testifies
of these Men, that _they were baptized with the Spirit_, though then
not _baptized with Water_. And indeed the Controversy in this, as in
most other Things, stands betwixt us and our Opposers, in that they
oftentimes prefer the Form and Shadow to the Power and Substance; by
denominating Persons as Inheritors and Possessors of the Thing, from
their having the Form and Shadow, though really wanting the Power and
Substance; and not admitting those to be so denominated, who have the
Power and Substance, if they want the Form and Shadow. This appears
evidently, in that they account those truly _baptized_ with the _one
Baptism of Christ_, who are not baptized with the _Spirit_ (which in
Scripture is particularly called the _Baptism of Christ_) if they be
only baptized with Water, which themselves yet confess to be but the
Shadow or Figure. [Sidenote: _The Baptism of the Spirit needeth no
Sprinkling or Dipping in Water._] And moreover, in that they account
not those who are surely baptized with the _Baptism of the Spirit_
baptized, neither will they have them so denominated, unless they be
also _sprinkled_ with, or _dipped_ in Water: But we, on the contrary,
do always prefer the Power to the Form, the Substance to the Shadow;
and where the Substance and Power is, we doubt not to denominate the
Person accordingly, though the Form be wanting. And therefore we
always seek First, and plead for the Substance and Power, as knowing
that to be indispensibly necessary, though the Form sometimes may be
dispensed with, and the Figure or Type may cease, when the Substance
and Anti-type come to be enjoyed, as it doth in this Case, which shall
hereafter be made appear.
§. IV. [Sidenote: Proof 4.] _Fourthly_, That the _one Baptism of
Christ_ is not a Washing with Water, appears from 1 _Pet._ iii. 21.
_The like Figure[114] whereunto even Baptism doth also now save us
(not the putting away of the Filth of the Flesh, but the Answer of a
good Conscience towards God) by the Resurrection of Jesus Christ_. So
plain a Definition of _Baptism_ is not in all the Bible; and therefore,
seeing it is so plain, it may well be preferred to all the coined
Definitions of the School-men. [Sidenote: _The plainest Definition of
the Baptism of Christ in all the Bible_.] The Apostle tells us, first
_negatively_, what it is not, viz. _Not a putting away of the Filth of
the Flesh_: Then surely it is not a _Washing_ with Water, since that
is so. _Secondly_, He tells us _affirmatively_ what it is, viz. _The
Answer of a good Conscience towards God, by the Resurrection of Jesus
Christ_; where he affirmatively defines it to be the _Answer_ (or
_Confession_, as the _Syriack_ Version hath it) _of a good Conscience_.
Now this _Answer_ cannot be but where the Spirit of God hath purified
the Soul, and the Fire of his Judgment hath burned up the unrighteous
Nature; and those in whom this Work is wrought may be truly said to
be _baptized with the Baptism of Christ_, i. e. _of the Spirit and
of Fire_. Whatever Way then we take this Definition of the Apostle
of _Christ’s Baptism_, it confirmeth our Sentence: For if we take
the first or negative Part, viz. _That it is not a putting away of
the Filth of the Flesh_, then it will follow that _Water-baptism_ is
not it, because that _is a putting away of the Filth of the Flesh_.
[Sidenote: _Water-baptism shut out from the Baptism of Christ._] If we
take the second and affirmative Definition, to wit, _That it is the
Answer_ or Confession _of a good Conscience_, &c. then _Water-baptism_
is not it; since, as our Adversaries will not deny, _Water-baptism_
doth not always imply it, neither is it any necessary Consequence
thereof. Moreover, the Apostle in this Place doth seem especially to
guard against those that might esteem _Water-baptism_ the true _Baptism
of Christ_; because (lest by the Comparison induced by him in the
preceding Verse, betwixt the Souls that were saved in _Noah_’s Ark, and
us that are now saved by _Baptism_; lest, I say, any should have thence
hastily concluded, that because the Former were saved by _Water_, this
Place must needs be taken to speak of _Water-baptism_) to prevent such
a Mistake, he plainly affirms, that it is not that, but another Thing.
He saith not that it is the _Water_, or _the putting away of the Filth
of the Flesh, as accompanied with the Answer of a good Conscience,
whereof the one_, viz. _Water, is the sacramental Element, administered
by the Minister; and the other, the Grace or Thing signified, conferred
by Christ_; but plainly, _That it is not the putting away_, &c.
than which there can be nothing more manifest to Men unprejudicate
and judicious. Moreover _Peter_ calls this here which saves [Greek:
antitypon: αντιτυπον], the _Anti-type_, or the _Thing figured_; whereas
it is usually translated, as if _the like Figure did now save us_;
thereby insinuating that as they were saved by Water in the Ark, so are
we now by _Water-baptism_. But this Interpretation crosseth his Sense,
he presently after declaring the contrary, as hath above been observed;
and likewise it would contradict the Opinion of all our Opposers.
[Sidenote: _The _Protestants_ denying _Water-baptism_ its absolute
Necessity to _Men’s Salvation_; although the _Papists_ say, _None can
be saved without it_, yet grant Exceptions._] For _Protestants_ deny
it to be absolutely necessary to Salvation; and though _Papists_ say,
_none are saved without it_, yet in this they admit an Exception, as of
_Martyrs_, &c. and they will not say that all that have it are saved by
_Water-baptism_; which they ought to say, if they will understand by
_Baptism_ (by which the Apostle saith we are saved) _Water-baptism_.
For seeing we are saved _by this Baptism_, as all those that were in
the Ark _were saved by Water_, it would then follow, that all those
that have this _Baptism_ are saved by it. Now this Consequence would be
false, if it were understood of _Water-baptism_; because many, by the
Confession of all, are _baptized_ with _Water_ that are not saved; but
this Consequence holds most true, if it be understood as we do, of the
_Baptism_ of the _Spirit_; since none can have this Answer of a good
Conscience, and, abiding in it, not be saved by it.
[114] Or, as it should be translated, _Whose Model Baptism does also
now save us._
[Sidenote: Proof 5.] Fifthly, _That the one Baptism of Christ is not a
Washing with Water_, as it hath been proved by the Definition of the
_one Baptism_, so it is also manifest from the necessary Fruits and
Effects of it, which are three Times particularly expressed by the
Apostle _Paul_; [Sidenote: _The Effects and Fruits of the Baptism of
_Christ.] as first, _Rom._ vi. 3, 4. where he saith, _That so many
of them as were baptized into Jesus Christ, were baptized into his
Death, buried with him by Baptism into Death, that they should walk
in Newness of Life_. Secondly, to the _Galatians_ iii. 27. he saith
positively, _For as many of you as have been baptized into Christ, have
put on Christ_. And thirdly, to the _Colossians_ ii. 12. he saith,
That they were _buried with him in Baptism_, and risen _with him
through the Faith of the Operation of God_. It is to be observed here,
that the Apostle speaks generally, without any _exclusive Term_, but
_comprehensive_ of all. He saith not, _Some of you that were baptized
into Christ, have put on Christ_, but _as many of you_; which is as
much as if he had said, _Every one of you that hath been baptized
into Christ, hath put on Christ_. Whereby it is evident that this is
not meant of _Water-baptism_, but of the _Baptism_ of the _Spirit_;
[Sidenote: _Which Effects_ Water-baptism _wants_.] because else it
would follow, that whosoever had been _baptized_ with _Water-baptism_
had put on _Christ_, and were _risen_ with him, which all acknowledge
to be most absurd. Now supposing all the visible Members of the
Churches of _Rome_, _Galatia_, and _Colosse_ had been outwardly
baptized with Water (I do not say they were, but our Adversaries will
not only readily grant it, but also contend for it) suppose, I say, the
Case so, they will not say they had _all put on Christ_, since divers
Expressions in these _Epistles_ to them shew the contrary. So that the
Apostle cannot mean _Baptism_ with _Water_; and yet that he meaneth the
_Baptism_ of _Christ_, i. e. _of the Spirit_, cannot be denied; or that
the _Baptism_ wherewith these were _baptized_ (of whom the Apostle here
testifies that they had _put on Christ_) was the _one Baptism_, I think
none will call in Question. Now admit, as our Adversaries contend,
that many in these Churches who had been _baptized_ with _Water_
had not _put on Christ_, it will follow, that notwithstanding that
_Water-baptism_, they were not baptized _into Christ_, or with the
Baptism of _Christ_, seeing _as many of them as were baptized_ into
_Christ had put on Christ_, &c. From all which I thus argue:
[Sidenote: Arg. 1.] _If the _Baptism_ with _Water_ were the one
_Baptism_, _i. e._ the _Baptism_ of _Christ_, as many as were baptized
with _Water_ would have put on Christ_:
But the Last is false: Therefore also the First.
And again:
[Sidenote: Arg. 2.] _Since as many as are baptized into_ Christ, i. e.
_with the_ one Baptism, _which is the_ Baptism _of_ Christ, _have put
on_ Christ, _then_ Water-baptism _is not the one_ Baptism, _viz. the_
Baptism _of_ Christ:
But the First is true: Therefore also the Last.
§. V. [Sidenote: Prop. III.] [Sidenote: _Proved._] Thirdly, _Since_
John’s Baptism _was a Figure, and seeing the Figure gives Way to the
Substance, although the Thing figured remain, to wit, the_ one Baptism
_of_ Christ, _yet the other ceaseth, which was the_ Baptism _of_ John.
[Sidenote: I.] [Sidenote: John_’s Baptism was a Figure of _Christ_’s._]
That _John_’s Baptism was a Figure of _Christ_’s Baptism, I judge will
not readily be denied; but in Case it should, it can easily be proved
from the Nature of it. _John_’s Baptism was _a being baptized with
Water_, but _Christ_’s is _a Baptizing with the Spirit_; therefore
_John_’s Baptism must have been a Figure of _Christ_’s. But further,
that Water-Baptism was _John_’s Baptism, will not be denied: That
Water-baptism is not _Christ_’s Baptism, is already proved. From which
doth arise the Confirmation of our Proposition thus:
There is no Baptism to continue now, but the _one Baptism_ of Christ:
Therefore _Water-baptism_ is not to continue now, because it is not the
one Baptism of _Christ_.
[Sidenote: II.] [Sidenote: John_’s Baptism is ceased our Opposers
confess._] That _John_’s Baptism is ceased, many of our Adversaries
confess; but if any should allege it is otherwise, it may be easily
proved by the express Words of _John_, not only as being insinuated
there, where he contra-distinguisheth his Baptism from that of
_Christ_, but particularly where he saith, _John_ iii. 30. _He_
[Christ] _must increase, but I_ [John] _must decrease_. From whence it
clearly follows, that the _Increasing_ or taking Place of _Christ_’s
Baptism is the _Decreasing_ or Abolishing of _John_’s Baptism; so
that if Water-baptism was a particular Part of _John_’s Ministry, and
is no Part of _Christ_’s Baptism, as we have already proved, it will
necessarily follow that it is not to continue.
[Sidenote: Arg.] Secondly, _if _Water-baptism_ had been to continue
a perpetual Ordinance of Christ in his Church, he would either have
practised it himself, or commanded his Apostles so to do_.
But that he practised it not, the _Scripture_ plainly affirms,
_John_ iv. 2. And that he commanded his Disciples to _baptize_ with
_Water_, I could never yet read. As for what is alleged, that, _Matt._
xxviii. 19. &c. where he bids them _baptize_, is to be understood of
_Water-baptism_, that is but to beg the Question, and the Grounds for
that shall be hereafter examined.
_Therefore to _baptize_ with _Water_ is no perpetual Ordinance of
Christ to his Church._
This hath had the more Weight with me, because I find not any standing
_Ordinance or Appointment_ of _Christ_ necessary to Christians, for
which we have not either Christ’s own Practice or Command, as to obey
all the Commandments which comprehend both our Duty towards God and
Man, _&c._ and where the _Gospel_ requires more than the _Law_, which
is abundantly signified in the 5th and 6th Chapters of _Matthew_, and
elsewhere. Besides, as to the Duties of Worship, he exhorts us to meet,
promising his Presence; commands to _pray_, _preach_, _watch_, &c.
and gives Precepts concerning some temporary Things, as the _Washing_
of _one another’s Feet_, the _Breaking_ of _Bread_, hereafter to be
discussed; only for this one Thing of _Baptizing_ with _Water_, though
so earnestly contended for, we find not any Precept of Christ.
§. VI. [Sidenote: III.] [Sidenote: _The _Gospel_ puts an End to _carnal
Ordinances.] But to make Water-baptism a necessary _Institution_
of the _Christian Religion_, which is pure and spiritual, and
not carnal and ceremonial, is to derogate from the _New Covenant
Dispensation_, and set up the _legal Rites_ and _Ceremonies_, of which
this of _Baptism_, or _Washing_ with _Water_, was one, as appears
from _Heb._ ix. 10. where the Apostle speaking thereof saith, that
it stood _only in Meats and Drinks, and divers Baptisms, and carnal
Ordinances, imposed until the Time of Reformation_. If then the Time
of Reformation, or the Dispensation of the _Gospel_, which puts an End
to the Shadows, be come, then such _Baptisms_ and carnal _Ordinances_
are no more to be imposed. For how Baptism with _Water_ comes now to
be a _Spiritual Ordinance_, more than before in the Time of the _Law_,
doth not appear, seeing it is but _Water_ still, and a Washing of the
outward Man, and a putting away of the Filth of the Flesh still: And as
before, those that were so washed, were not thereby made perfect, as
pertaining to the _Conscience_, neither are they at this Day, as our
Adversaries must needs acknowledge, and Experience abundantly sheweth.
So that the Matter of it, which is a Washing with Water, and the Effect
of it, which is only an outward Cleansing, being still the same, how
comes Water-baptism to be less a carnal Ordinance now than before?
[Sidenote: Obj. 1.] If it be said, That _God confers inward Grace upon
some that are now baptized_;
[Sidenote: _Answ._] So no Doubt he did also upon some that used those
Baptisms among the _Jews_.
[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.