Chapter XVIII: Introduction (18)

5. _If any Duty be gone about, under Pretence that it is in Obedience to the external Command, without the spiritual Life and Motion necessary, whether such a Duty thus performed can in Faith be expected to be accepted of God, and not rather reckoned as a [111]Bringing of strange Fire before the Lord, seeing it is performed at best by the Strength of natural and acquired Parts, and not by the Strength and Assistance of the Holy Ghost, which was typified by the Fire that came down from Heaven, which alone behoved to consume the Sacrifice, and no other?_

[111] Lev. 16. 1.

6. _Whether Duties gone about in the mere Strength of natural and acquired Parts, whether in Publick or Private, be not as really, upon the Matter, an Image of Man’s Invention as the _Popish_ Worship, though not so gross in the outward Appearance? And therefore whether it be not as real Superstition to countenance any Worship of that Nature, as it is to countenance _Popish_ Worship, though there be a Difference in the Degree?_

7. _Whether it be a Ground of Offence or just Scandal to countenance the Worship of those whose professed Principle it is neither to speak for Edification, nor to pray, but as the Holy Ghost shall be pleased to assist them in some Measure less or more; without which they rather choose to be silent, than to speak without this Influence?_

Unto these they answered but very coldly and faintly, whose Answers likewise long ago he refuted.

[Sidenote: _We must not lose our Witnessing for God._] Seeing then God hath called us to his spiritual Worship, and to testify against the human and voluntary Worships of the Apostasy, if we did not this Way stand immoveable to the _Truth_ revealed, but should join with them, both our Testimony for God would be weakened and lost, and it would be impossible steadily to propagate this Worship in the World, whose Progress we dare neither retard nor hinder by any Act of ours; though therefore we shall lose not only worldly Honour, but even our Lives. And truly many _Protestants_, through their Unsteadiness in this Thing, for politic Ends complying with the _Popish Abominations_, have greatly scandalized their Profession, and hurt the Reformation; [Sidenote: _Elector of_ Saxony’_s Scandal given to_ Protestants.] as appeared in the Example of the _Elector_ of _Saxony_; who, in the Convention at _Augsburgh_, in the Year 1530, being commanded by the Emperor _Charles_ the Fifth to be present at the _Mass_, that he might carry the Sword before him, according to his Place; which when he justly scrupled to perform, his Preachers taking more Care for their Prince’s Honour than for his Conscience, persuaded him that it was lawful to do it against his Conscience. Which was both a very bad Example, and great Scandal to the Reformation, and displeased many; as the Author of the _History_ of the _Council_ of _Trent_, in his first Book, well observes. [Sidenote: Secondly, _Objections against spiritual Prayer_ answered.] But now I hasten to the Objections of our Adversaries against this Method of Praying.

§. XXV. [Sidenote: Obj. 1.] _First_, They object, _That if such particular Influences were needful to outward Acts of Worship, then they should also be needful to inward Acts; to wit, Desire and Love to God. But this is absurd; therefore also that from whence it follows._

[Sidenote: _Answ._] I _answer_; That which was said in the _State_ of the _Controversy_ cleareth this; because, as to those general Duties, there never wants an Influence, so long as the Day of a Man’s Visitation lasteth; during which Time _God is always near_ to him, and _wrestling_ with him by his Spirit, to turn him to himself; so that if he do but stand still, and cease from his evil Thoughts, the Lord is near to help him, _&c._ But as to the outward Acts of Prayer, they need a more special Motion and Influence, as hath been proved.

[Sidenote: Obj. 2.] _Secondly_, They object, _That it might be also alleged, that Men ought not to do moral Duties, as Children to honour their Parents, Men to do right to their Neighbours, except the Spirit move them to it_.

[Sidenote: _Answ._] I _answer_; There is a great Difference between these general Duties betwixt Man and Man, and the particular express Acts of Worship towards God: The one is merely spiritual, and commanded by God to be performed by his Spirit; the other answer their End, as to them whom they are immediately directed to and concern, though done from a mere natural Principle of Self-love; even as _Beasts_ have natural Affections one to another, and therefore may be thus performed. Though I shall not deny, but that they are not Works accepted of God, or beneficial to the Soul, but as they are done in the Fear of God, and in his Blessing, in which his Children do all Things, and therefore are accepted and blessed in whatsoever they do.

[Sidenote: Obj. 3.] _Thirdly_, They object, _That if a wicked Man ought not to pray without a Motion of the Spirit, because his Prayer would be sinful; neither ought he to plow by the same Reason, because the [112]_Plowing of the Wicked_, as well as his Praying, _is Sin.

[112] Prov. 21. 4.

[Sidenote: _Answ._] This Objection is of the same Nature with the former, and therefore may be answered the same Way; [Sidenote: _How Acts of Nature differ from the Spirit’s_.] seeing there is a great Difference betwixt natural Acts, such as _Eating_, _Drinking_, _Sleeping_, and _seeking Sustenance for the Body_ (which Things Man hath common with Beasts) and spiritual Acts. And it doth not follow, because Man ought not to go about _spiritual Acts_ without the Spirit, that therefore he may not go about _natural Acts_ without it. The _Analogy_ holds better thus, and that for the Proof of our Affirmation, That as Man for the going about natural Acts needs his natural Spirit; so to perform spiritual Acts he needs the Spirit of God. That the _natural Acts_ of the Wicked and Unregenerate are _sinful_, is not denied; though not as in themselves, but in so far as Man in that State is in all Things reprobated in the Sight of God.

[Sidenote: Obj. 4.] _Fourthly_, They object, _That wicked Men may, according to this Doctrine, forbear to pray for Years together, alleging, They want a Motion to it_.

[Sidenote: _Answ._] I answer; The false Pretences of wicked Men do nothing invalidate the Truth of this Doctrine; for at that Rate there is no Doctrine of Christ, which Men might not set aside. That _they ought not to pray without the Spirit_, is granted; but then they ought to come to that Place of _Watching_, where they may be capable to feel the Spirit’s Motion. [Sidenote: _That wicked Men neglect the Motions of the Spirit to pray._] They _sin_ indeed in not _Praying_; but the Cause of this _Sin_ is their not _Watching_: So their Neglect proceeds not from this Doctrine, but from their Disobedience to it; seeing if they did pray without this, it would be a double Sin, and no Fulfilling of the Command to _pray_: Nor yet would their _Prayer_, without this Spirit, be useful unto them. And this our Adversaries are forced to acknowledge in another Case: For they say, _It is a Duty incumbent on Christians to frequent the Sacrament of the Lord’s Supper_, as they call it; yet they say, _No Man ought to take it unworthily_: Yea, they plead, That such as find themselves unprepared, must abstain; and therefore do usually _excommunicate_ them from the Table. Now, though according to them it be necessary to partake of this Sacrament; yet it is also necessary that those that do it, do first examine themselves, lest they eat and drink their own Condemnation: And though they reckon it _sinful_ for them to forbear, yet they account it more _sinful_ for them to do it without this Examination.

[Sidenote: Obj. 5.] _Fifthly_, They object, _Acts_ viii. 22. _where_ Peter _commanded_ Simon Magus, _that wicked Sorcerer, to pray_; from thence inferring, _That wicked Men may and ought to pray_.

[Sidenote: _Answ._] I answer; That in the citing of this Place, as I have often observed, they omit the first and chief Part of the Verse, which is thus, _Acts_ viii. Ver. 22. [Sidenote: _The _Sorcerer_ may pray, but not without _Repentance.] _Repent therefore of this thy Wickedness, and pray God, if perhaps the Thought of thine Heart may be forgiven thee_: So here he bids him first _Repent_. Now the least Measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of: And indeed where true Repentance goeth first, we do not doubt but the Spirit of God will be near to concur with, and influence such to pray to and call upon God.

[Sidenote: Obj. 6.] And _Lastly_, They object, _That many Prayers begun without the Spirit have proved effectual; and that the Prayers of wicked Men have been heard, and found acceptable, as _Ahab_’s._

[Sidenote: _Answ._] This Objection was before solved. For the Acts of God’s Compassion and Indulgence at some Times, and to some Persons, upon singular extraordinary Occasions, are not to be a Rule of our Actions. For if we should make that the Measure of our Obedience, great Inconveniences would follow; as is evident, and will be acknowledged by all. Next, We do not deny, but wicked Men are sensible of the Motions and Operations of God’s Spirit oftentimes, before their Day be expired; from which they may at Times pray acceptably; not as remaining altogether wicked, but as entering into Piety, from whence they afterwards fall away.

§. XXVI. [Sidenote: III.] [Sidenote: _Of singing _Psalms.] As to the _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_;

I _answer_; This urgeth nothing, unless it be granted also that both 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.