Chapter XIX: Introduction (19)

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

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

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

[115] 1 Cor. i. 14.

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

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

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

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

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

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

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

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

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

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

[117] John 3. 34.

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

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

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

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

But no urgent Necessity in this Place forceth us thereunto:

Therefore we ought not to go from it.

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

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

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

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

But this is not true of _Water-baptism_:

Therefore, _&c._

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

But Baptism with Water was _John_’s Baptism:

Therefore, _&c._

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

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

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

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

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

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

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

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

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

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

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

[Sidenote: _Answ._] I _answer_, That it was the _constant Practice of the Apostles_, is denied; for we have shewn, in the Example of _Paul_, that it was not so; since it were most absurd to judge that he converted only those few, even of the Church of _Corinth_, whom he saith he baptized; nor were it less absurd to think that that was a _constant apostolick Practice_, which he, who was not inferior to the chiefest of the Apostles, and who declares he laboured as much as they all, rejoiceth he was so little in. But further; the Conclusion inferred from the Apostles Practice of _baptizing with Water_, to evince that they understood _Matt._ xxviii. of Water-baptism, doth not hold: [Sidenote: _How the _Apostles_ baptized._] For though they baptized with Water, it will not follow that either they did it by Virtue of that Commission, or that they mistook that Place; nor can there be any _Medium_ brought, that will infer such a Conclusion. As to the other insinuated Absurdity, _That they did it without a Commission_; it is none at all: For they might have done it by a _Permission_, as being in use before _Christ’s Death_; and because the People, nursed up with outward Ceremonies, could not be weaned wholly from them. And thus they used other Things, as _Circumcision_, and _legal Purifications_, which yet they had no Commission from Christ to do: To which we shall speak more at Length in the following _Proposition_, concerning the _Supper_.

[Sidenote: Object.] But if from the _Sameness_ of the Word, because Christ bids them _baptize_, and they afterwards in the Use of Water are said to _baptize_, it be judged probable _that they did understand that Commission_, Matt. xxviii. _to authorize them to baptize with_ Water, _and accordingly practised it_;

[Sidenote: _Answ._] Although it should be granted, that for a Season they did so far mistake it, as to judge that _Water_ belonged to that Baptism, (which however I find no Necessity of granting) yet I see not any great Absurdity would thence follow. For it is plain they did mistake that Commission, as to a main Part of it, for a Season; as where he bids them _Go, teach all Nations_; since some Time after they judged it unlawful to teach the _Gentiles_; [Sidenote: _The Apostles did scruple the Teaching the _Gentiles.] yea, _Peter_ himself scrupled it, until by a Vision constrained thereunto; for which, after he had done it, he was for a Season (until they were better informed) judged by the rest of his Brethren. Now, if the Education of the Apostles as _Jews_, and their Propensity to adhere and stick to the _Jewish Religion_, did so far influence them, that even after Christ’s _Resurrection_, and the _Pouring forth_ of the _Spirit_, they could not receive nor admit of the Teaching of the _Gentiles_, though Christ, in his Commission to them, commanded them to preach to them; what further Absurdity were it to suppose, that, through the like Mistake, the chiefest of them having been the Disciples of _John_, and his Baptism being so much prized there among the _Jews_, they also took Christ’s Baptism, intended by him of the Spirit, to be that of Water, which was _John_’s, and accordingly practised it for a Season? It suffices us, that if they were so mistaken, (though I say not that they were so) they did not always remain under that Mistake: Else _Peter_ would not have said of the Baptism which now saves, _That it is not a putting away of the Filth of the Flesh_, which certainly Water-baptism is.

But further, They urge much _Peter_’s baptizing _Cornelius_; in which they press two Things, First, _That Water-baptism is used, even to those that had received the Spirit_. Secondly, _That it is said positively, He commanded them to be baptized_, Acts x. 47, 48.

But neither of these doth necessarily infer Water-baptism to belong to the _New Covenant Dispensation_, nor yet to be a perpetual standing _Ordinance_ in the Church. [Sidenote: _Whether _Peter_’s baptizing some with Water makes it a standing Ordinance to the Church._] For _First_, All that this will amount to, was, That _Peter_ at that Time baptized these Men; but that he did it by Virtue of that Commission, _Matt._ xxviii. remains yet to be proved. And how doth the Baptizing with Water, after the Receiving of the Holy Ghost, prove the Case, more than the Use of _Circumcision_, and other _legal Rites_, acknowledged to have been performed by him afterwards? Also, it is no Wonder if _Peter_, who thought it so strange (notwithstanding all that had been professed before, and spoken by Christ) that the _Gentiles_ should be made Partakers of the Gospel, and with great Difficulty, not without an extraordinary Impulse thereunto, was brought to come to them, and eat with them, was apt to put this Ceremony upon them; which being, as it were, the particular Dispensation of _John_, the _Forerunner_ of Christ, seemed to have greater Affinity with the Gospel, than the other _Jewish Ceremonies_ then used by the _Church_; but that will no ways infer our Adversaries Conclusion. _Secondly_, As to these Words, _And he commanded them to be baptized_; it declareth Matter of _Fact_, not of _Right_, and amounteth to no more, than that _Peter_ did at that Time, _pro hic & nunc_, command those Persons to be _baptized with Water_, which is not denied: But it saith nothing that _Peter_ commanded Water-baptism to be a standing and perpetual Ordinance to the Church; neither can any Man of sound Reason say, if he heed what he says, That a Command in _Matter of Fact_ to particular Persons, doth infer the _Thing commanded_ to be of general Obligation to all, if it be not otherwise founded upon some positive Precept. Why doth _Peter_’s commanding _Cornelius_ and his Houshold to be baptized at that Time infer _Water-baptism_ to continue, more than his constraining (which is more than commanding) the _Gentiles_ in General to be _circumcised_, and observe the _Law_? We find at that Time, when _Peter_ baptized _Cornelius_, it was not yet determined whether the _Gentiles_ should not be _circumcised_; but on the contrary, it was the most general Sense of the _Church_ that _they should_: And therefore no Wonder if they thought it needful at that Time that they should be baptized; which had more Affinity with the Gospel, and was a Burthen less grievous.

§. X. [Sidenote: Obj. 4.] _Fourthly_, They object _from the Signification of the Word _[baptize]_ which is as much as to _dip_ and _wash_ with _Water_; alleging thence that the very Word imports a being baptized with_ Water.

[Sidenote: _Answ._] This Objection is very weak. [Sidenote: Baptizing _signifies Dipping or Washing with Water._] For since _baptizing_ with Water was a Rite among the _Jews_, as _Paulus Riccius_ sheweth, even before the Coming of _John_; and that the Ceremony received that Name from the Nature of the Practice, as used both by the _Jews_ and by _John_; yet we find that Christ and his Apostles frequently make use of these Terms to a more spiritual Signification. _Circumcision_ was only used and understood among the _Jews_ to be _that of the Flesh_; but the Apostle tells us of the _Circumcision of the Heart and Spirit made without Hands_. So that though Baptism was used among the _Jews_ only to signify a _Washing with Water_, yet both _John_, Christ, and his Apostles, speak of a being _baptized with the Spirit, and with Fire_; which they make the peculiar Baptism of Christ, as contra-distinguished from that of _Water_, which was _John_’s, as is above shewn. So that though Baptism among the _Jews_ was only understood of _Water_, yet among _Christians_ it is very well understood of the _Spirit_ without _Water_: As we see Christ and his Apostles spiritually to understand Things, under the Terms of what had been _Shadows_ before. Thus Christ, speaking of his _Body_, (though the _Jews_ mistook him) said, _Destroy this Temple, and in three Days I will raise it up_; and many more that might be instanced. But if the _Etymology_ of the Word should be tenaciously adhered to, it would militate against most of our Adversaries, as well as against us: [Sidenote: [Greek: Baptizô: Βαπτιζω] _immergo_, _intingo_, to plunge and dip in.] For the Greek [Greek: Baptizô: Βαπτιζω] signifies _immergo_, that is, to _plunge_ and _dip in_; and that was the proper Use of Water-baptism among the _Jews_, and also by _John_, and the primitive Christians, who used it; whereas our Adversaries, for the most Part, only _sprinkle_ a little Water upon the Forehead, which doth not at all answer to the Word [_Baptism._] [Sidenote: _Those that of old used _Water-baptism_ were _dipped_ and _plunged_, and those that were only _sprinkled_, were not admitted to any Office in the Church, _and why.] Yea, those of old among Christians that used Water-baptism, thought this _Dipping_ or _Plunging_ so needful, that they thus _dipped_ Children: And forasmuch as it was judged that it might prove hurtful to some weak Constitutions, _Sprinkling_, to prevent that Hurt, was introduced; yet then it was likewise appointed, that such as were only _sprinkled_, and not _dipped_, should not be admitted to have any Office in the Church, as not being sufficiently _baptized_. So that if our Adversaries will stick to the Word, they must alter their Method of _Sprinkling_.

[Sidenote: Obj. 5.] _Fifthly_, They object, _John_ iii. 5. _Except a Man be born of _Water_, and of the _Spirit_, &c. hence inferring the Necessity of _Water-baptism_, as well as of the Spirit_.

[Sidenote: _Answ._] But if this prove any Thing, it will prove Water-baptism to be of absolute Necessity; and therefore _Protestants_ rightly affirm, when this is urged upon them by _Papists_, to evince the absolute Necessity of Water-baptism, that [_Water_] is not here understood of outward Water; [Sidenote: _The Water that regenerates, is mystical and inward_.] but mystically, of an inward Cleansing and Washing. Even as where Christ speaks of being _baptized with Fire_, it is not to be understood of outward material Fire, but only of purifying, by a _Metonymy_; because to _purify_ is a proper Effect of Fire, as to _wash_ and _make clean_ is of Water; where it can as little be so understood, as where we are said to be _saved by the Washing of Regeneration_, Tit. iii. 5. Yea, _Peter_ saith expresly, in the Place often cited, as _Calvin_ well observes, [118]_That the _Baptism_ which saves, is not the putting away of the Filth of the Flesh_. So that since [_Water_] cannot be understood of outward Water, this can serve nothing to prove Water-baptism.

[118] In the 4th Book of his _Instit._ C. 15.

[Sidenote: Object.] If it be said, That [_Water_] _imports here_ necessitatem præcepti, _though not_ medii;

[Sidenote: _Answ._] I _answer_, That is first to take it for granted that outward Water is here understood; the contrary whereof we have already proved. [Sidenote: _Necessitas præcepti _and_ medii _urged.] Next, _Water_ and the _Spirit_ are placed here together, [_Except a Man be born of_ Water _and the_ Spirit] where the Necessity of the one is urged as much as of the other. Now if the Spirit be absolutely necessary, so will also Water; and then we must either say, that _to be born of the Spirit_ is not absolutely necessary, which all acknowledge to be false; or else, that _Water_ is absolutely necessary; which, as _Protestants_, we affirm, and have proved, is false: Else we must confess, that _Water_ is not here understood of outward Water. For to say that when _Water_ and the _Spirit_ are placed here just together, and in the same Manner, though there be not any Difference or Ground for it visible in the Text, or deducible from it, That the _Necessity_ of _Water_ is here _præcepti_, but not _medii_, but the _Necessity_ of the _Spirit_ is both _medii_ and _præcepti_, is indeed confidently to affirm, but not to prove.

[Sidenote: Obj. 6.] _Sixthly_ and _lastly_, They object, _That the Baptism of Water is a visible Sign or Badge to distinguish_ Christians _from_ Infidels, _even as Circumcision did the_ Jews.

[Sidenote: _Answ._] I _answer_, This saith nothing at all, unless it be proved to be a _necessary Precept_, or Part of the _New Covenant Dispensation_; it not being lawful for us to impose outward _Ceremonies_ and _Rites_, and say, They will distinguish us from _Infidels_. [Sidenote: _Circumcision a Seal of the first Covenant._] _Circumcision_ was positively commanded, and said to be a _Seal of the first Covenant_; but as we have already proved that there is no such Command for Baptism, [Sidenote: _Water-baptism falsely called a_ Badge _of Christianity._] so there is not any Word in all the New Testament, calling it a _Badge of Christianity_, or _Seal of the New Covenant_: And therefore to conclude it is so, because _Circumcision_ was so, (unless some better Proof be alleged for it) is miserably to beg the Question. [Sidenote: _Which is the _Badge_ of Christianity._] _The Professing of Faith in Christ, and a holy Life answering thereunto, is a far better _Badge_ of _Christianity_ than any outward Washing_; which yet answers not to that of _Circumcision_, since that affixed a Character in the Flesh, which this doth not: So that a Christian is not known to be a Christian by his being _baptized_, especially when he was a Child, unless he tell them so much: [Sidenote: _What the _Fathers_ say of Water-baptism, and of the Sign of the Cross._] And may not the Professing of _Faith in Christ_ signify that as well? I know there are divers of those called the _Fathers_, that speak much of Water-baptism, calling it _Characterem Christianitatis_: But so did they also of the Sign of the _Cross_, and other such Things, justly rejected by _Protestants_. [Sidenote: Heathenish _Ceremonies introduced into the Christian Worship._] For the _Mystery of Iniquity_, which began to work in the Apostles Days, soon spoiled the Simplicity and Purity of the Christian Worship; insomuch that not only many _Jewish Rites_ were retained, but many _Heathenish Customs_ and _Ceremonies_ introduced into the Christian Worship; as particularly that Word [_Sacrament_.] So that it is a great Folly, especially for _Protestants_, to plead any Thing of this from _Tradition_ or _Antiquity_; For we find that neither _Papists_ nor _Protestants_ use those Rites exactly as the _Ancients_ did; who in such Things, not walking by the most certain Rule of God’s Spirit, but doting too much upon Externals, were very uncertain. For most of them all, in the primitive Times, did wholly _plunge_ and _dip_ those they baptized, which neither _Papists_, nor most _Protestants_, do: Yea, several of the _Fathers_ accused some as _Hereticks_ in their Days, for holding some Principles common with _Protestants_ concerning it; as particularly _Augustine_ doth the _Pelagians_, for saying that _Infants dying unbaptized may be saved_. And the _Manichees_ were condemned, for denying that _Grace is Universally given by Baptism_; and _Julian_ the _Pelagian_ by _Augustine_, for denying _Exorcism and Insufflation in the Use of Baptism_: [Sidenote: _Exorcism or Adjuration._] All which Things _Protestants_ deny also. So that _Protestants_ do but foolishly to upbraid us, as if we could not shew any among the _Ancients_ that denied _Water-baptism_; seeing they cannot shew any, whom they acknowledge not to have been heretical in several Things, that used it; [Sidenote: _The Sign of the Cross._] nor yet, who using it, did not also use the _Sign of the Cross_, and other Things with it, which they deny. [Sidenote: _Many in _former Ages_ testified against _Water-baptism.] There were some nevertheless in the darkest Times of _Popery_, who testified against _Water-baptism_. For one _Alanus_, Page 103, 104. 107. speaks of some in his Time that were burnt for the denying of it: For they said, That _Baptism had no Efficacy, either in Children or adult Persons; and therefore Men were not obliged to take Baptism: _Particularly _ten Canonicks_, so called, _were burnt for that Crime, by the Order of King_ Robert _of_ France. And _P. Pithœus_ mentions it in his _Fragments_ of the _History_ of _Guienne_, which is also confirmed by one _Johannes Floracensis_, a _Monk_, who was famous at that Time, in his Epistle to _Oliva_, Abbot of the _Ausonian_ Church: “I will, saith he, give you to understand concerning the Heresy that was in the City of _Orleans_ on _Childermas-day_; [Sidenote: _Ten Canonicks burnt at _Orleans_, and why._] for it was true, if ye have heard any Thing, that King _Robert_ caused to be burnt alive near fourteen of that City, of the chief of their _Clergy_, and the more noble of their _Laicks_, who were hateful to God, and abominable to Heaven and Earth; for they did stifly deny the Grace of holy Baptism, and also the Consecration of the Lord’s Body and Blood.” The Time of this Deed is noted in these Words by _Papir. Masson_, in his _Annals_ of _France_, Lib. 3. in _Hugh_ and _Robert_, _Actum Aureliæ publicè anno Incarnationis Domini 1022. Regni _Roberti_ Regis 28, Indictione 5. quando _Stephanus_ Hæresiarcha & Complices ejus damnati sunt et exusti Aureliæ_.

Now for their calling them _Hereticks_ and _Manichees_, we have nothing but the Testimony of their Accusers, which will no more invalidate their Testimony for this Truth against the Use of Water-baptism, or give more Ground to charge us, as being one with _Manichees_, than because some, called by them _Manichees_, do agree with _Protestants_ in some Things, that therefore _Protestants_ are _Manichees_ or _Hereticks_, which _Protestants_ can no Ways shun. For the Question is, Whether, in what they did, they walked according to the Truth testified of by the Spirit in the Holy Scriptures? So that the Controversy is brought back again to the Scriptures, according to which, I suppose, I have already discussed it.

[Sidenote: _The _Baptism_ of _Infants_ an Human Tradition._] As for the latter Part of the _Thesis_, denying the Use of _Infant-baptism_, it necessarily follows from what is above said. For if Water-baptism be ceased, then surely _Baptizing of Infants_ is not warrantable. But those that take upon them to oppose us in this Matter, will have more to do as to this latter Part: For after they have done what they can to prove Water-baptism, it remains for them to prove that _Infants_ ought to be baptized. For he that proves Water-baptism ceased, proves that Infant-baptism is vain: But he that should prove that Water-baptism continues, has not thence proved that Infant-baptism is necessary; that needs something further. And therefore it was a pitiful Subterfuge of _Nic. Arnoldus_ against this, to say, That _the Denying of Infant-baptism belonged to the Gangrene of the_ Anabaptists, without adding any further Proof.

PROPOSITION XIII.

Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of CHRIST.

[119]_The _Communion_ of the Body and Blood of Christ is _inward_ and
_spiritual_, which is the Participation of his Flesh and Blood, by
which the _inward Man_ is daily nourished in the Hearts of those
in whom Christ dwells. Of which Things the _Breaking of Bread_ by
Christ with his Disciples was a _Figure_, which even they who had
received the Substance used in the Church for a Time, for the Sake
of the Weak; [120]even as _abstaining from Things strangled_, and
_from Blood_, _the Washing one another’s Feet_, and the _Anointing
of the Sick with Oil_: All which are commanded with no less
Authority and Solemnity than the former; yet seeing they are but
_Shadows_ of better Things, they cease in such as have obtained the
_Substance.

[119] 1 Cor. 10. 16, 17. John 6. 32. 33. 35. 1 Cor. 5. 8.

[120] Acts 15. 20. John 13. 14. James 5. 14.

§. I. The _Communion_ of the Body and Blood of Christ is a _Mystery_ hid from all natural Men, in their first fallen and degenerate State, which they cannot understand, reach to, nor comprehend, as they there abide; neither, as they there are, can they be Partakers of it, nor yet are they able to _discern the Lord’s Body_. And forasmuch as the _Christian World_ (so called) for the most Part hath been still labouring, working, conceiving and imagining, in their own natural and unrenewed Understandings, about the Things of God and Religion; therefore hath this _Mystery_ been much hid and sealed up from them, while they have been contending, quarrelling and fighting one with another about the mere Shadow, Outside, and Form, but Strangers to the Substance, Life and Virtue.

§. II. [Sidenote: _The _Body_ and _Blood_ of Christ is spiritual._] The _Body_ then of Christ, which Believers partake of, is _spiritual_, and not _carnal_; and his _Blood_, which they drink of, is _pure_ and _heavenly_, and not _human_ or _elementary_, as _Augustine_ also affirms of the _Body of Christ_, which is eaten, in his _Tractat._ Psal. xcviii. _Except a Man eat my Flesh, he hath not in him Life eternal_: And he saith, _The Words which I speak unto you are Spirit and Life; understand spiritually what I have spoken. Ye shall not eat of this Body which ye see, and drink this Blood which they shall spill, who crucify me--I am the living Bread, who have descended from Heaven. He calls himself the Bread, who descended from Heaven, exhorting that we might believe in him_, &c.

[Sidenote: Object.] If it be asked then, _What that _Body_, what that _Flesh_ and _Blood_ is?_

[Sidenote: _Answ._] I _answer_, It is that _Heavenly Seed_, that _divine, spiritual, celestial Substance_, of which we spake before in the _fifth_ and _sixth Propositions_. [Sidenote: _What the _heavenly Seed_ is, whereby formerly, and also now, _Life_ and _Salvation_ was and is communicated._] This is that _spiritual Body of Christ_, whereby and through which he communicateth _Life to Men_, and _Salvation to as many as believe in him_, and _receive him_; and whereby also Man comes to have Fellowship and Communion with God. This is proved from the 6th of _John_, from Verse 32. to the End, where Christ speaks more at large of this Matter, than in any other Place: And indeed this _Evangelist_ and _beloved Disciple_, who lay in the Bosom of our Lord, gives us a more full Account of the _spiritual Sayings_ and _Doctrine_ of Christ than any other; and it is observable, that though he speaks nothing of the _Ceremony_ used by Christ of _breaking Bread with his Disciples_, neither in his evangelical Account of Christ’s _Life and Sufferings_, nor in his Epistles; yet he is more large in this Account of the _Participation_ of the Body, Flesh and Blood of Christ, than any of them all. For Christ, in this Chapter, perceiving that the _Jews_ did follow him for Love of the _Loaves_, desires them (Verse 27) to _labour not for the Meat which perisheth, but for that Meat which endureth for ever_: But forasmuch as they, being carnal in their Apprehensions, and not understanding the spiritual Language and Doctrine of Christ, did judge the _Manna_, which _Moses_ gave their Fathers, to be the most excellent Bread, as coming from Heaven; Christ, to rectify that Mistake, and better inform them, affirmeth, _First_, That _it is not Moses, but his _Father_, that giveth the true _Bread_ from Heaven_, Ver. 32. and 48. _Secondly_, This Bread _he calls_ himself, Ver. 35. I _am the _Bread_ of Life_: And Ver. 51. I _am the_ living Bread, _which came down from Heaven_. _Thirdly_, He declares that this Bread is his Flesh, Ver. 51. The Bread _that I will give, is my Flesh_; and Ver. 55. _For my Flesh is Meat indeed, and my Blood is Drink indeed._ _Fourthly_, The Necessity of partaking thereof. Ver. 53. _Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you._ And _Lastly_, The blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ. Ver. 33. _This _Bread_ giveth Life to the World._ Ver. 50. _He that eateth thereof, dieth not._ Ver. 58. _He that eateth of this _Bread_, shall live for ever._ Ver. 54. _Whoso eateth this Flesh, and drinketh this Blood, shall live for ever._ Ver. 56. _And he dwelleth in Christ, and Christ in him._ Ver. 57. _And shall live by Christ._ [Sidenote: _The Origin, Nature and Effects of the Body, Flesh and Blood of Christ._] From this large Description of the Origin, Nature, and Effects of this _Body_, _Flesh_ and _Blood of_ Christ, it is apparent that it is spiritual, and to be understood of a spiritual Body, and not of that Body, or Temple of Jesus Christ, which was born of the Virgin _Mary_, and in which he walked, lived, and suffered in the Land of _Judea_; because it is said, that it _came down from Heaven_, yea, that it is he that _came down from Heaven_. Now all Christians at present generally acknowledge, that the outward Body of Christ came not down from Heaven; neither was it that Part of Christ which came down from Heaven. And to put the Matter out of Doubt, when the carnal _Jews_ would have been so understanding it, he tells them plainly, Ver. 63. _It is the Spirit that quickeneth, but the Flesh profiteth Nothing._ [Sidenote: _Solid Reasons that it is his spiritual Body Christ speaks of._] This is also founded upon most sound and solid Reason; because it is the Soul, not the Body, that is to be nourished by this Flesh and Blood. Now outward Flesh cannot nourish nor feed the Soul; there is no Proportion nor Analogy betwixt them; neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh, but of the Spirit: [121]_He that is joined to the Lord is one Spirit, _not_ one Flesh_. For the Flesh (I mean outward Flesh, even such as was that wherein Christ lived and walked when upon Earth; and not Flesh, when transformed by a _Metaphor_, to be understood spiritually) can only partake of Flesh, as Spirit of Spirit: As the Body cannot feed upon Spirit, neither can the Spirit feed upon Flesh. And that the Flesh here spoken of is spiritually to be understood, appears further, inasmuch as that which feedeth upon it shall never die: But the Bodies of all Men once die; yea, it was necessary that the Body of Christ himself should die. That this Body, and spiritual Flesh and Blood of Christ, is to be understood of that _divine_ and _heavenly Seed_, before spoken of by us, appears both by the Nature and Fruits of it. _First_, it is said, _It is that which cometh down from Heaven, and giveth Life unto the World_: Now this answers to that _Light_ and _Seed_, which is testified of, _John_ i. to be the _Light of the World, and the Life of Men_. [Sidenote: _This spiritual Light and Seed is as Bread to the hungry Soul._] For that _spiritual Light_ and _Seed_, as it receives Place in Men’s Hearts, and Room to spring up there, is as Bread to the hungry and fainting Soul, that is (as it were) buried and dead in the Lusts of the World; which receives Life again, and revives, as it tasteth and partaketh of this heavenly Bread: And they that partake of it are said to come to Christ; neither can any have it, but by coming to him, and believing in the Appearance of his _Light_ in their Hearts; by receiving which, and believing in it, the Participation of this Body and Bread is known. And that Christ understands the same Thing here by his Body, Flesh and Blood, which is understood, _John_ i. by the _Light enlightening every Man_, and the _Life_, &c. appears; for the _Light_ and _Life_, spoken of _John_ i. is said to be _Christ_; _He is the true Light_: And the _Bread_ and _Flesh_, &c. spoken of in _John_ vi. is called _Christ_; I _am the_ Bread _of Life_, saith he. Again, _They that received that Light and Life_, John i. 12. _obtained Power to become the Sons of God, by believing in his Name_: So also here, _John_ vi. 35. _He that cometh unto this _Bread_ of Life shall not hunger; and he that believes in him, who is this _Bread_, shall never thirst_. [Sidenote: _Christ’s outward and spiritual Body distinguished._] So then, as there was the outward visible Body and Temple of Jesus Christ, which took its Origin from the Virgin _Mary_; there is also the spiritual Body of Christ, by and through which He that was the _Word in the Beginning with God_, and was and is GOD, did reveal himself to the Sons of Men in all Ages, and whereby Men in all Ages come to be made Partakers of _eternal Life_, and to have Communion and Fellowship with God and Christ. [Sidenote: _The Patriarchs did eat of the Body of Christ_.] Of which Body of Christ, and Flesh and Blood, if both _Adam_, and _Seth_, and _Enoch_, and _Noah_, and _Abraham_, and _Moses_, and _David_, and all the Prophets and holy Men of God, had not eaten, they had not had Life in them; nor could their inward Man have been nourished. Now as the outward Body and Temple was called Christ, so was also his spiritual Body, no less properly, and that long before that outward Body was in Being. Hence the Apostle saith, 1 _Cor._ x. 3, 4. That the _Fathers did all eat the same spiritual Meat, and did all drink the same spiritual Drink_: [_For they drank of that spiritual Rock that followed them, and that Rock was Christ._] This cannot be understood otherwise than of this spiritual Body of Christ; which spiritual Body of Christ, though it was the saving Food of the Righteous both before the _Law_ and under the _Law_; yet under the _Law_ it was veiled and shadowed, and covered under divers Types, Ceremonies and Observations; yea, and not only so, but it was veiled and hid, in some Respect, under the outward Temple and Body of Christ, or during the Continuance of it; so that the _Jews_ could not understand Christ’s Preaching about it while on Earth: [122]And not the _Jews_ only, but many of his Disciples, judging it an _hard Saying, murmured at it_; _and many from that Time went back from him, and walked no more with him_. I doubt not but that there are many also at this Day, professing to be the Disciples of Christ, that do as little understand this Matter as those did, and are as apt to be offended, and stumble at it, while they are gazing and following after the outward Body; and look not to that by which the Saints are daily fed and nourished. [Sidenote: _The divine Light of Christ doth make the Saints Partakers of his Body._] For as Jesus Christ, in Obedience to the Will of the Father, did by the _eternal Spirit offer up that _Body_ for a Propitiation _for the_ Remission of Sins_, and finished his Testimony upon Earth thereby, in a most perfect Example of Patience, Resignation and Holiness, that all might be made Partakers of the Fruit of that Sacrifice; so hath he likewise poured forth _into the Hearts of all Men_ a Measure of that _divine Light_ and _Seed_ wherewith he is clothed; that thereby, reaching unto the Consciences of all, he may raise them up out of _Death_ and _Darkness_ by his _Life_ and _Light_, and thereby they may be made Partakers of his Body, and therethrough come to have Fellowship with the Father and with the Son.

[121] 1 Cor. 6. 17.

[122] John 6. 60. 66.

§. III. [Sidenote: Quest.] If it be asked, _How and after what Manner Man comes to partake of it, and to be fed by it?_