Text Eph. 4.5 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 As to what is commonly alledged by way of explanation upon the Text Obj. that the Baptism of Water and of the Spirit make up this one Baptism by vertue of the Sacramental Vnion I answer This exposition hath taken place not because grounded upon the Testiomy of the Scripture Answ. but because it wrests the Scripture to make it sute to their principle of water-Water-baptism and so there needs no other reply but to deny it as being repugnant to the plain words of the Text 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 there goeth 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 of 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 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 I answer this yet more confirmeth our doctrin for if water be only the sign it is not the matter of the one Baptism as shall further hereafter by its definition appear in Scripture and we are to take the one baptism for the matter of it not for tbe sign or figure and type that went before even as where Christ is called the one Offering in Scripture though he was tipified 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 tipes yet we say not that they go together with that Offering of Christ to make up the one Offering so neither though water-Water-baptism was a sign of Christs 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 were 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 Secondly that this one Baptism which is the Baptism of Christ is not a washing with water appears first from the testimony of John the proper and peculiar administrator of water baptism Matth. 3.11 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 manner of baptisings 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 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 If he that truly and really administred the baptism of water did not withstanding 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 Thereforefore c. And indeed to understand it otherwise would make John's words void of good sense for if their baptism had been all one why should he have so precisely contradistinguish them Why should he have said that those whom he had already baptized should yet be be baptized by another baptism Obj. 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 Answ. I answer this exposition contradicts the plain words of the text for he saith not I baptize you with Water and he that cometh after 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 word 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 that 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 for thus to have contradistinguished them Secondly this is further confirmed by the saying of Christ himself Acts 1.4 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 daies hence 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 Thirdly Peter observes the same distinction Acts 11.16 Then remembred 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 to it shall be hereafter spoken From all which three sentences realtive 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
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 Obj. § IX Thirdly they object the constant practice of the Apostles in the primitive Church who they say did alwaies administer Water-baptism to such as they Converted to the Faith of Christ and hence also they further urge that of Matth. 28. to have been meant of Water or else the Apostles did not understand it in that in baptizing they used water or that in so doing they walked without a commission 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 judg that he converted only these 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 that was not inferiour to the chiefest of the Apostles and who declares he laboured as much as they all rejoyceth he was so little in But further the conclusion inferred from the Apostles practice of baptizing with water to evince that they understood Matth. 28. of Water-baptism doth not hold for though they baptized with water it will not follow that either they did it by vertue 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 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 Obj. it be judged probable that they did understand that commission Matth. 28. to authorize them to baptize with water and accordingly practised it Although it should be granted that for a season Answ. they did so far mistake it as to judg 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 sometime after they judged it unlawful to teach 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 that 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 puting away of the filth of the flesh which certainly water-Water-baptism is But further they urge much Peter's baptizing Cornelius in which they press two things First that water-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 10.47 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 For first all that this will amount to was that Peter at that time baptized these men but that he did it by vertue of that commission Matth. 28. 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 acted by him afterwards also no wonder if Peter that 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 a very 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 fore runner of Christ seemed to have greater affinity with the Gospel than the other Jewish Ceremonies then used by the Church but that will no waies 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 sayes 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 otherwaies bottomed 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 that at 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 Obj. § X. Fourthly they object from the signification of the word Baptize which is as much as to dip and wash with water alledging thence that the very word imports a being baptized with water Answ. This objection is very weak For since baptizing with water was a Rite among the Jews as Paulus Riccius sheweth even before
to him though less agreeable to the carnal and outward senses 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 motion of Zeal and Piety This we see abundantly in the example of the Pharisees the chiefest Sect among the Jews whom Christ so frequently reproves for making void the commandments of God by their Traditions Matth. 15.6 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 because that self yet alive and ruling in them loves their own inventions better than Gods commands But if they can by any means stretch any Stripture 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 obstinatly 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 of God or his Pure Worship 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 controversie about them to wit about their number nature vertue 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 shaddows and meer outside things as I hope hereafter to make appear to the patient and unprejudicate Reader § II. That which comes first under observation is the Name Sacrament which 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 humane policy and not according to God's Wisdom has had very pernicious consequences I see not how any whether Papists or Protestants especially the later can in reason quarrel thus for denying this term which it seems the Spirit of God saw not meet to inspire the Pen-men of the Scriptures to leave unto us But if it be said that it is not the Name but the Thing they contend for Obj. 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 Answ. and betaking us to plainness of Scripture Language for presently the great contest about the number of them will evanish since 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 forementioned If it be said that this Controversie arises from the definition of the thing Obj. as well as from the name It will be found otherwise Answ. for whatever way we take their defini-nition 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 acknowledg to be Sacraments If they be expressed under the name of Sealing Ordinances as some do I could never see neither by Reason nor Scripture how this title could be appropriate to them more than to any other Christian Religious performance 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 If it be said it is so to them that are Faithful Obj. I answer So is Praying and Preaching Answ. 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 called the Seal and Pledge of our inheritance but the Spirit of God it is by that we are said to be sealed Eph. 1.14 4.30 which is also termed the earnest of our inheritance 2 Cor. 1.22 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 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 Dung-hill neither doth any thing which man eateth purifie 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 whose explanation I shall first demonstrate and prove our Judgment and then answer the objections and reâ—ute the sentiments of our Opposers As to the first part these things following which are briefly comprehended in the Proposition come to be proposed and proved § III. First that there is but one Baptism as well as but One Lord One Faith c. Secondly that this one Baptism which is the Baptism of Christ is not a washing with or dipping in Water but a being Baptized by the Spirit 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 is ceased As for the first viz. that there is but one Baptism there needs no other proof than the words of the
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. Christs which were most obsurd If it be said further that though the Baptism of John before Christs was administred was different from it as being the figure only Obj. 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 Answ. so that Baptism is not to be accounted as truly administred where both are not which none of our adversaries will acknowledg but on the contrary account not only all those truly baptized with the Baptism of Christ who are baptized with water tho 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 heart 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 Acts 11. where Peter testifies of these men that they were baptized with the Spirit though not then baptized with Water and indeed the controversie in this as in most other things stands beiwixt us and our opposers in that they not only often times 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 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 shaddow or figure 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 denominate unless they be also sprinkled with or dipped in Water But we on the contrary do alwaies prefer the power to the form the substance to the shaddow and where the Substance and Power is we doubt not to denominate the Person accordingly though the form be wanting and therefore we alwaies seek first and plead for the Substance and Power as knowing that to be indispensable necessary though the form sometimes may be dispensed with and the figure or tipe may cease when the Substance and Anti-tipe comes to be enjoyed as it doth in this case which shall hereafter be made appear § IV. Fourthly that the one Baptism of Christ is not a washing with Water appears from 1 Pet. 3.21 The like figure 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 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 affirmatively defines it to be the answer or confession as the Syriak 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 puting away of the filth of the Flesh then it will follow that water-baptism is not it because that is a puting away of the filth of the Flesh. 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 alwaies 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 preceeding 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 plainy affirms that it â—s not that but another thing He saith not that it is the Water or the putting away of the filth of the Flesh as accompanyed with the answer of a good Conscience whereof the one viz. the Water is the Sacramental Element administred by the Minister and the other the Grace or thing signified conferred by Christ but plainly that it is not the puting away c. than which there can be nothing more manifest to men unprejudicate and judicious Moreover Peter calls this here which saves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 out opposers 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 for seeing we are saved by this baptism as those that were in the Ark were saved by Water and that 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-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 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 as first Rom. 6.3 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 Gal. 3.27 he saith positively For as many of you as have been baptized unto Christ have put on Christ. And thirdly to the Col. 2.12 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 baptzed 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-Water-Baptism but of the Baptism of the Spirit because else it would follow that whosoever had been Baptized with Water baptism had put on Christ and were risen with him which all acknowledg to be most absurd Now supposing all the visible members of the Churches of Rome Galatia and Coloss 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 he meaneth the Baptism of Christ i. e. of the Spirit cannot be denyed or that the Baptism wherewith thes 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 e. From all which I thus argue 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 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. Thirdly since John's Baptism was a Figure and seeing the Figure gives way to the Substance albeit the thing figured remain to wit the one baptism of Christ yet the other ceaseth which was the baptism of John That John's baptism was a figure of Christ's baptism I judg will not readily be denyed 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 denyed 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 Arg. Therefore Water-baptism is not to continue now because it is not the baptism of Christ. That John's baptism is ceased many of out Adversaries confess but if any should alledg it 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 3.30 he Christ must increase but I John must decrease From whence it clearly follows that the encreasing 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 Secondly Arg. 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 4.2 And that he commanded his Disciples to baptize with water I could never yet read As for what is alleged that Matth. 28.19 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 appoyntment 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 5. and 6. 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 anothers 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. But to make Water-baptism a necessary institution of the Christian Religion which is pure and Spiritual and not carnal and 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. 9.10 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 Shaddows 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 outward man and a puting away of the filth of the flesh still and as before those that are so washed were not thereby made perfect as pertaining to the Conscience neither are they at this day as our adversaries must needs acknowledg 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 Obj. If it be said that God censers inward Grace upon some that are now baptized So no doubt he did also upon some that used those Baptisms among the Jews Answ. Obj. Or if it be said because 't is commanded by Christ now under the New Covenant Answ. I answere first that 's 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 signifie an outward purifying by an inward washing And is not that alleadged to be the end still And are the necessary effects or consequences of it any better now than before since men are now by the vertue of Water-baptism as a necessary consequence of it no more than before made inwardly clean And if some by Gods Grace that are Baptized with Water are inwardly purified so were some also under the Law so that this is not any necessary consequence nor 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 Sairituality 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 beging the question and building upon someone or other of their own principles denied by us where ever 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 beceause 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 Priviledges of the New Covenant are sticking in and cleaving to the Rudiments of the old both in Doctrin and Worship as being more suted and agreeable to their carnal apprehensions and natural senses But we on the contrary travel 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 contradistinguished from the carnality of the legal Dispensation while our adversaries through rejecting this Gospel are still labouring under the burthen of the Law which neither they nor their Fathers were able to bear For the Law and rule of the old Covenant and Jews wus outward written in Tables of Stone and Parchments So also is that of our adversaries But the Law of the New Covenant is inward and perpetual written in the heart so is ours The Worship of the Jews was outward and carnal limitted to set times places and persons and performed according to set prescribed forms and vations 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 is not acted according to set formand prescriptions but as the Spirit of God immediately acts 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 tipifie an outward 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 is the baptism that we labour to be baptized withal and contented for Arg. § VII 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. 17. That Christ sent him not to baptize but to preach the Gospel The reason of that consequence is undenyable 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 if Water-baptism as our Adversaries contend be to be accounted the Badg 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 at 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 He thanks God that he baptized so few intimating that what he did
therein he did not by vertue of his Apostolick commission but rather in condescendence to their weakness even as at another time he circumcised Timothy Our Adversaries to evade the Truth of this Testimony usually alledge that by this is only to be understood that he was not sent principally to baptize not that he was not sent at all But this exposition since it contradicts the positive words of the text and has no better foundation than the affirmation of its assertors Answ. 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 As for what they urge by way of confirmation from other places of Scripture where not is to be so taken as where it 's said I will have mercy and not sacrifice which is to be understood that God requires principally mercy not excluding Sacrifices I say this place is abundantly explained by the following words and the knowledg 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 were the Apostle saith 1 Cor. 2.5 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 If it be said That the abuse of this baptism among the Corinthians Obj. 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 I answer it is true it doth not Answ. 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 then 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 4 5 6 7 and 8 verses of the third chap. may appear and yet for to remove that abuse the Apostle doth not say he was not sent to preach nor yet doth he rejoyce 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 forborn by such as are called to perform it by the Spirit of God Wherefore the Apostle accordingly chap. 3.8 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 condescendence to the Jews and by some Apostles to some Gentiles also there so soon as the Apostle perceived the abuse of he let the Corinthians understand how little stress was to be laid upon it by shewing them that he was glad that he had administred 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 Some ask us how we know that baptizing here is meant of water and not of the Spirit Quest. which if it be then it will exolude baptism of the Spirit as well as of Water 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 then manifest 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 towards God and to have put on Christ and be arisen with him in newness of life are baptized with the baptism of the Spirit But who will say that only these 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 principally a part of Paul's Ministry as any other Since then our Adversaries do take this place for water-Water-baptism as indeed it is we may lawfully taking it 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 I come now to consider the reasons alledged by such as plead for water-Water-baptism which are also the objections used against the discontinuance of it First some object that Christ who had the Spirit above measure was notwithstanding baptized with Water As Nic. Arnoldus against this These Sect. 46. of his Theological Exercitation I answer so was he also circumcised it will not follow from thence that Circumcision is to continue for it behoved Christ to fulfill all Righteousness not only the Ministry of John but the Law also Therefore did he observe the Jewish Feasts and Rites and kept the Passover It will not then follow that Christians ought to do so now and therefore Christ Matth. 3.15 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 Secondly they object Matth. 28.19 Go ye therefore Obj. and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost This is the great objection Answ. and upon which they build the whole Superstructure whereunto the first general and sound answer is by granting the whole but puting 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 conclude 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 alledged by those that will have Water to be here understood The first is a maxime yielded to by all Arg. 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 Secondly that Baptism which Christ commanded his Apostles Arg. 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 Thirdly that Baptism which Christ commanded his Apostles was such that as many as were therewith Baptized Arg. did put on Christ. But this is not true of Water-baptism Therefore c. Fourthly the Baptism commanded by Christ to his Apostles was not John's Baptism But Baptism with Water was John's Baptism Therefore c. But first they alledg 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 as to that John's Baptism was unto Repentance Answ. the difference lieth not there because so is Christ's also for our adversaries will not deny but that adult persons that are baptized ought ere they be admitted to it to repent and confess their sins yea and that Infants 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 saith no such thing neither do I see how it can be inferred from it For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 forhis Vertue and Power as may appear from Psal. 54.3 Cant. 1.3 Prov. 18.10 and in many more Now that the Apostles were by their Ministry to baptize the Nations into this Name Vertue 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 Vertue and not a meer formal expression of words adjoyned with water-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 alledged 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 Father Son and Spirit hath no warrant from Matth. 28. c. For which besides the reason taken from the signification of the Name as being the Vertue 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 administring 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 2.41.8.12 13 38.9.18.10.48.16.15.18.8 yet there is not a word of this form and in two places Acts 8.16.19.5 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 omiteth so substantial a part of Baptism which were to accuse the Holy Ghost by whose guidance Luke wrote it or else that the Apostle did no waies understand that Christ by his Commission Matth. 28. did injoyn 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 administring water-Water-baptism they did not by vertue of that commission else they would have so used it for our adversaries I suppose would judge it a great Heresie to administer water-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 Secondly they say if this were not understood of water-Water-baptism it would be a tautology and all one with teaching I say nay baptizing with the Spirit is somewhat further then teaching or informing the understanding 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 Thirdly they say Baptism in this place must be understood with Water because it is the action of the Apostles Obj. and so cannot be the Baptism of the Spirit which is the work of Christ and his Grace not of man c. I answer Baptism with the Spirit though not wrought without Christ and his Grace is instrumentally done by men fitted of God Answ. 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. 1.11 speaks of his imparting to them Spiritual Gifts and he tells the Corinthians that he had begotten them through the Gospel 1 Cor. 4.15 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 often times 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 Lastly they say that since Christ saith here that he will be with his Disciples to the end of the world therefore water-Water-baptism must continue so long Answ. If he had been speaking here of water-Water-baptism then that might have been urged
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 Yea 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 signifie a washing with water yet both John Christ and his Apopostles speak of a being Baptized with the Spirit and with Fire which they make the peculiar baptism of Christ as contradistinguished from that of water which was John's as is above shewn So that tho 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 he would destroy this Temple and build it again in three days 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 for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Fore-head which doth not at all answer to the word baptism Yea those of old among Christians that used Water-baptism thought this dipping and 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 Fifthly they object John 3.5 Obj. Except a man be born again of Water and of the Spirit c. hence inferring the necessity of water-Water-baptism as well as of the Spirit But if this prove any thing Answ. 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 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 metonymie because to purifie 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. 3.5 Yea Peter saith expresly in the place often cited as Calvin well observes that the Baptism which saves is not the puting 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 If it be said that Water imports here necessitatem praecepti though not medii Obj. Answ. I answer that is first to take it for granted that outward Water is here understood the contrary whereof we have already proved 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 acknowledg 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 deduceable from it that the necessity of water is here praecepti but no medii but the necessity of the Spirit is both medii and praecepti is indeed confidently to affirm but not to prove Obj. 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 I answer This saith nothing at all unless it be proved to be a necessary precept Answ. or part of the New Covenant Dispensation it not being lawful to us to impose outward Ceremonies and Rites and say they will distinguish us from Infidels 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 so there is not any word in all the New Testament calling it a badg of Christianity or seal of the New Covenant and therefore to conclude it is so because Circumcision was so unless some better proof be alledged for it is miserably to beg the question The professing of Faith in Christ and a holy life answering thereunto is a far better badg 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 and may not the professing Faith in Christ signifie that as well I know there are divers of those called Fathers that speak much of Water-baptism calling it Character Christianitatis but so did they also of the sign of the Cross and other such things justly rejected by Protestants For the mystery of iniquity which began to work even in the Apostles days soon spoiled the simplicity and purity of the Christian Worship so 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 great folly especially for Protestants to plead any thing of this from Tradition or Antiquity for we find that neither Papists nor Protestants use these Rites exactly as the Antients did who in such things not walking by the most certain Rule of God's Spirit but doting too much upon outwards were very uncertain for most of them all in the primitive time did wholly plunge and dip those they Baptized which neither Papists nor 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 Augustin doth the
iii 27 277 iv  156  19 148 v 12 20 339  24 383 vi 6 220  14 78 Ephesians i 13 179  14 279 ii  63  4 5 6 169  5 148  8 200  15 134 iii 9 10 iv  214  5 18 277  7 11 16 201  11 165 294  23 239  23 24 149  24 169 iv 30 279 v 8 104  11 350  13 83 93   116  25 26 27 165 vi 12 383  18 268 Philippians i 6 177  8 376  21 66 ii 13 155 iii 10 134  14 178  15 346 Colossians i 13 104  23 83 108  24 135  27 28 148  28 74 ii 6 16 20 327  8 350  12 277  15 253  19 194 iii 1 325  2 370  16 276 iv 2 243  12 166 I Thessalonians i 5 215 ii 12 158 iii 13 166 v 5 104  6 243  12 13 217  17 265  19 20 219  21 346  23 166  27 376 II Thessalonians i 5 8 158 ii 11 12 175 I Timothy i 19 177 ii 1 3 4 6 75  3 71  8 9 10 366  11 220 iii 2 203  2 3 4 5 6 229  15 193 v 16 220  17 217 vi 5 6 c. 229  7 8 9 10 224  8 230  20 209 II Timothy iii 2 229  15 16 17 49  17 166 iv 5 243  7 180 Titus i c  203  7 8 9 229  10 11 230  15 93 ii 11 118 200  14 134 164 iii 5 154  7 144  10 331 Hebrews i 3 356 ii 9 76 iii 14 177 iv 12 13 110 v 4 204 229 vi 16 377 vii 26 140 viii 10 26 ix 9 168  10 328 x 24 259 xi  17  6 138  7 14 15 xii 14 151  16 17 87  22 23 169 xiii 7 8 18  17 217 James i 21 107  25 249  27 78 ii 24 151 iii 9 10 170 iv 1 383 v 6 128  12 371  14 303 326 I Peter i 5 177  14 350  17 367  23 114 ii 5 205  21 90  22 140  22 24 134 iii 3 4 366  18 134  20 99  21 277 iv 7 243 249  10 11 202 229 v 5 217 II Peter i 4 135 162  10 45 179  12 13 49  16 356 ii 1 2 3 230  3 211  1 3 14 15 229  20 78 iii 9 71 77  15 99 I John i 1 206  7 133  8 170 ii 1 2 77  2 to 6 167  15 78  27 27 iii 1 13 78  2 to 10 167  4 172  5 8 164  7 20 149  9 163 iv 4 5 78  9 75  10 134  13 35 46 v 3 169  6 35 46  14 269  19 78 Jude i 16 229  20 268 Revelation ii 9 194  20 338 iii 12 174 179  16 292  20 11 315 xiv 1 to 5 169 xix 10 363 xxii 9 363  14 151  18 56 A TABLE Of the Chief Things A ABraham's Faith 15. Adam See man sin redemption what happiness he lost by the Fall 63. what death he died 59 66. He retained in his nature no will or light capable of it self to manifest Spiritual things 59. whether there be any reliques of the heavenly image left in them 62 91. Alexander Skein's Queries proposed to the Preachers 271 272. Anabaptists of Great Britain 31 251. Anabaptists of Munster how their mischievous actings nothing touch the Quakers 28 29 30 31 32. Anicetus 30. Anointing the Anointing teacheth all things it is and abideth for ever a common priviledge and sure Rule to all Saints 27 28. Antichrist is exalted when the seed of God is expressed 20 92. his work 213 214 228. Antinomians their Opinion concerning Justification 137. Apostasie 174 211. Apostle who he is their number was not limitted and whether any may be now adaies so called 216 217. Appearances See Faith Arians they first brought in the Doctrin of Persecution upon the account of Religion 342. Arius by what he fell into error 210.211 Arminians See Remonstrants Assemblings are needful and what sort 33 237 c. See Worship they are not to be forsaken 245. Astrologer 35. Aurelia there ten Canonicks were burnt and why 301. B Baptism is one its definition 277 279 280 281 283 284. It is the Baptism of Christ and of the Spirit not of Water 277 279 to 287. the Baptism of Water which was John's Baptism was a figure of this Baptism and is not to be continued 277 280 285 286 to 302. Baptism with Water doth not cleanse the heart 280 288. nor is it a badge of Christianity as was Circumcision to the Jews 202 291 301. that Paul was not sent to Baptize is explain'd 290 291 292. concerning what Baptism Christ speaks Mat. 28.20 it is explained 293 204. how the Apostles Baptized with Water is explained 296 297 298 299. to Baptize signifies to Plunge and how Sprinkling was brought in 299 300. those of old that used Water-baptism were plunged and they that were only sprinkled were not admitted to an Ecclesiastick Function and why 399. against the use of Water-baptism many heretofore have testified 301. Infant-baptism is a meer humane tradition 277 302 Bible the last Translations alwaies find fault with the first 47. Birth the Spiritual birth 37. holy birth 248 see Justification Bishop of Rome concerning his primacy 30. how he abuseth his authority and by what he deposeth Princes and absolveth the people from the Oath of Fidelity 341 344. Blood to abstain from blood and things strangled 303 326 329. it hath been shed 310. Blood of Christ see Communion Body to bow the body see Head Books Canonical and Apocryphal see Canon Scripture Bonaventure 236. Bow to bow the knee see uncover the Head Bread the breaking of bread among the Jews was no singular thing 317 321. it is now other waies performed than it was by Christ 322. whether unleavened or leavened bread is to be used also it is hotly disputed about the manner of taking it and to whom it is to be given 321 322. see Communion C Calvinists see Protestants they deny consubstantiation 30. they maintain absolute reprobation 26. they think Grace is a certain irresistible power and what sort of a Saviour they would have 115 116. of the flesh and blood of Christ 307 309.310 they use leavened bread in the Supper 321. Canon whether the Scripture be a filled up Canon 55. whether it can be proved by Scripture that any Book is Canonical 55 56. Castellio banished 345. Ceremonies see Superstition Christ see Communion Justification Redemption Word He sheweth himself daily revealing the knowledge of the Father 6. without his
sees meet whether they be a prescribed Form as a Liturgy or Prayers conceived extemporally by the natural strength and faculty of the mind they are all but Superstitions Will-worship and abominable Idolatry in the sight of God which are to be denyed rejected and separated from in this day of his Spiritual arising however it might have pleased him who winked at the times of Ignorance with a respect to the simplicity and integrity of some and of his own innocent Seed which lay as it were buried in the hearts of Men under the mass of Superstition to blow upon the dead and dry bones and to raise some breathings and answer them and that until the day should more clearly dawn and break forth The Twelfth Proposition Concerning Baptism 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 Baptisme 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 meer humane Tradition for which neither Precept nor Practice is to be found in all the Scripture The Thirteenth Proposition Concerning the Communion or participation of the body and blood of Christ. 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 mâ—n 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 they even used in the Church for a time who had received the substance for the cause of the weak even as abstaining from things strangled and from blood the washing one anothers feet and the anointing of the sick with Oyl all which are commanded with no less authority and solemnity than the former yet seeing they are but the shaddows of better things they cease in such as have obtained the Substance The Fourteenth Proposition Concerning the Power of the Civil Magistrate in matter purely religious and pertaining to the Conscience Since God hath assumed to himself the power and Dominion of the Conscience who alone can rightly instruct and govern it therefore it is not lawful for any whatsoever by vertue of any Authority or Principality they bear in the Government of this World to force the Consciences of others and therefore all Killing Banishing Fining Imprisoning and other such things which men are afflicted with for the alone exercise of their Conscience or difference in Worship or Opinion proceedeth from the Spirit of Cain the murtherer and is contrary to the Truth providing always that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive to or inconsistent with human Society in which case the Law is for the transgressor and Justice is to be administred upon all without respect of Persons The Fifteenth Proposition Concerning Salutations and Recreations c. Seeing the chief end of all Religion is to redeem Man from the Spirit and vain Conversation of this World and to lead into inward communion with God before whom if we fear always we are accounted happy therefore all the vain customs and habits thereof both in word and deed are to be rejected and forsaken by those who come to this fear such as the taking off the Hat to a Man the bowings and cringings of the Body and such other Salutations of that kind with all the foolish and superstitious formalities attending them all which Man has invented in his degenerate state to feed his pride in the vain pomp and glory of this World as also the unprofitable Plays frivolous Recreations Sportings and Gaming 's which are invented to pass away the pretious time and divert the mind from the witness of God in the heart and from the living sense of his fear and from that Evangelical Spirit wherewith Christians ought to be leavened and which leads into sobriety gravity and Godly fear in which as we abide the blessing of the Lord is felt to attend us in these actions which we are necessarily engaged in order to the taking care for the sustenance of the outward man AN APOLOGY For the true CHRISTIAN DIVINITY The first Proposition Seeing the heighth of all happiness is placed in the true knowledg of God this is Life eternal to know the true God and Jesus Christ whom thou hast sent the true and right understanding of this foundation and ground of knowledg is that which is most necessary to be knâ—wn and believed in the first place HE that desireth to acquire any art or science seeketh first those means by which that art or science is obtained If we ought to do so in things Natural and Earthly how much more then in Spiritual In this affair then should our inquiry be the more diligent because he that errs in the entrance is not so easily reduced again into the right way he that misseth his road from the beginning of his Journey and is deceived in his first Marks at his first seting forth the greater his Mistake is the more difficult will be his Entrance into the right way Thus when a Man first proposeth to himself the knowledg of God from a sense of his own unworthiness and from the great weariness of his mind occasioned by the secret checks of his Conscience and the tender yet real glances of Gods Light upon his Heart the earnest desires he has to be redeemed from his present trouble and the fervent breathings he has to be eased of his disordered Passions and Lusts and to find quietness and peace in the certain knowledg of God and in the assurance of his love and good will towards him makes his heart tender and ready to receive any Impression and so not having then a distinct discerning through forwardness embraceth any thing that brings present ease If either through the reverence he bears to certain persons or from the secret inclination to what doth comply with his natural Disposition he fall upon any Principles or Means by which he apprehends he may come to know God and so doth center himself it will be hard to remove him thence again how wrong soever they may be For the first anguish being over he becomes more hardy and the Enemy being near creates a false peace and a certain confidence which is strengthened by the minds unwillingness to enter again into new doubtfulness or the former anxiety of a search This sufficiently verified in the example of the Pharisees and Jewish Doctors who most of all resisted Christ disdaining to be esteemed ignorant
and really to have conquered Asâ—â— and overcome Pompey c. This knowledg then of Christ which is not by the Revelation of his own Spirit in the heart is no more properly the knowledg of Christ than the pratling of a Parret which has been taught a few words may be said to be the voice of a man for as that or some other Bird may be taught to sound or utter forth a rational sentence as it hath learned it by the outward ear and not from any living principle of reason actuating it So just such is that knowledg of the things of God which the natural and carnal man hath gathered from the words or writings of Spiritual men which are not true to him because conceived in the natural Spirit and so brought forth by the wrong Organ and not proceeding from the Spiritual Principle no more than the words of a man acquired by art and brought forth by the mouth of a Bird not proceeding from a rational Principle are true with respect to the Bird that utters them Wherefore from this Scripture I shall further add this Argument If no man can say Jesus is the Lord but by the Holy Ghost then no man can know Jesus to be the Lord but by the Holy Ghost But the First is true Therefore the Second From this argument there may be another deduced concluding in the very terms of this assertion thus If no man can know Jesus to be the Lord but by the Holy Ghost then can there be no certain knowledg or Revelation of him but by the Spirit But the First is true Therefore the Second § VII The third thing affirmed is That by the Spirit God always revealed himself to his Children For making appear of the truth of this assertion it will be but needful to consider God's manifesting himself towards and in relation to his Creatures from the beginning which resolves it self always herein The First step of all is ascribed hereunto by Moses Gen. 1.2 And the Spirit of God moved upon the face of the Waters I think it will not be denied that God's converse with man all along from Adam to Moses was by the immediate manifestation of his Spirit And afterwards through the whole tract of the Law he spake to his Children no otherwaies which as it naturally followeth from the Principles above proved so it cannot be denied by such as acknowledg the Scriptures of Truth to have been written by the inspiration of the Holy Ghost For these writings from Moses to Malachy do declare that during all that time God revealed himself to his Children by his Spirit But if any will object that after th dispensation of the Law God's method of speaking was altered I answer first that God spake alwayes immediatly to the Jewes in that he spake always immediatly to the High-Priest from betwixt the Cherubins who when he entered into the Holy of Holys returning did relate to the whole People the voice and will of God there immediately revealed So that his immediate speaking never ceased in any age Secondly from this immediate fellowship were none shut out who earnestly sought after and waited for it in that many besides the High-Priest who were not so much as of the kindred of Levi nor of the Prophets did receive it and speak from it as it is written Numb 11.25 Where the Spirit is said to have rested upon the seventy Elders which Spirit also reached unto two that were not in the Tabernacle but in the Camp whom when some would have forbidden Moses would not but rejoiced wishing all the Lord's people were Prophets and that he would put his Spirit upon them verse 29. This is also confirmed Neh. 9. Where the Elders of the People after their return from captivity when they began to sanctifie themselves by fasting and prayer in which numbring up the many mercies of God towards their Fathers they say ver 20. Thou gavest also thy good Spirit to instruct them and ver 30. Yet many years didst thou forbear and testifie against them by thy Spirit in thy Prophets Many are the sayings of Spiritual David to this purpose as Psal. 51.13 Take not thy Holy Spirit from me uphold me with thy free Spirit Psal. 139.7 Whither shall I go from thy Spirit Hereunto doth the Prophet Isaiah ascribe the credit of his Testimony saying chap. 48. v. 16. And now the Lord God and his Spirit hath sent me And that God revealed himself to his children under the New Testament to wit to the Apostles Evangelists and primitive Disciples is confessed by all How far now this yet continueth and is to be expected comes hereafter to be spoken to § VIII The fourth thing affirmed is that these Revelations were the object of the Saints faith of old This will easily appear by the definition of Faith and considering what its object is For which we shall not dive into the curious and various notions of the School-men but stay in the plain and positive words of the Apostle Paul who Hebr. 11. describes it two ways Faith saith he is the substance of things hoped for and the evidence of things not seen which as the Apostle illustrateth it in the same chapter by many examples is no other but a firm and certain belief of the mind whereby it resteth and in a sence possesseth the substance of some things hoped for through its confidence in the promise of God And thus the Soul hath a most firm evidence by its faith of things not yet seen nor come to pass The object of this faith is the promse word or testimony of God speaking to the mind Hence it hath been generally affirmed that the object of Faith is Deus loquens c. That is God speaking c. Which is also manifest from all these Examples deduced by the Apostle throughout that whole Chapter whose Faith was founded neither by that outward testimony nor upon the voice and writing of man but upon the revelation of Gods Will manifest unto them and in them as in the Example of Noah ver 7. thus By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith What was here the object of Noahs Faith but God speaking unto him He had not the Writings nor Prophesyings of any going before nor yet the concurrence of any Church or People to strengthen him and yet his Faith in the Word by which he contradicted the whole World saved him and his House Of which also Abraham is set forth as a singular Example being therefore called the Father of the Faithful who is said against hope to have believed in hope In that he only willingly forsook his Fathers Countrey not knowing whether he went In that he believed concerning the coming of Isaac though contrary to natural probability But above all In that he refused not
and ought so to be understood doth appear from the other part By the washing of Regeneration and renewing of the Holy Ghost seeing Regeneration is a work comprehensive of many good works even of all those which are called the Fruits of the Spirit Now in case it should be objected that these may also be called ours because wrought in us and also by us many times as instruments I answer It is far otherwise than the former for in the first we are yet alive in our own natural state unrenewed working of our selves seeking to save our selves by imitating and endeavouring a conformity to the outward Letter of the Law and so wrestling and striving in the carnal mind that is enmity to God and in the cursed will not yet subdued But in this second we are Crucified with Christ we are become dead with him have partaken of the Fellowship of his sufferings are made conformable to his death and our first man our old man with all his deeds as well the openly wicked as the seeming righteous our legal endeavours and foolish wrestlings are all buried and nailed to the Cross of Christ and so it is no more we but Christ alive in us the Worker in us So that though it be we in a sense yet it is according to that of the Apostle to the same Gal. c. 2. v. 20. I am Crucified yet nevertheless I live yet not I but Christ liveth in me not I but the Grace of Christ in me These works are especially to be ascribed to the Spirit of Christ and the Grace of God in us as being immediately thereby acted and led in them and enabled to perform them And this manner of speech is not strained but familiar to the Apostles as appears Gal. 2.8 For he that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in me c. Phil. 2.13 For it is God which worketh in you both to will and to do c. So that it appears by this place that since the washing of Regeneration is necessary to Justification and that Regeneration comprehends works works are necessary and that these works of the Law that are excluded are different from these that are necessary and admitted § XI Thirdly they object that no works yea not the works of Christ in us can have place in Justification Obj. because nothing that is impure can be useful in it and all the works wrought in us are impure For this they alledg that saying of the Prophet Isaiah c. 64. v. 6. All our Righteousness are as filthy rags adding this reason that seeing we are impure so must our works be which though good in themselves yet as performed by us they receive a tincture of impurity even as a clean water passing through an unclean pipe is defiled That no impure works are useful to Justification is confessed Answ. but that all the works wrought in the Saints are such is denyed And for answer to this the former distinction will serve We confess that the first sort of works above mentioned are impure but not the Second because the first are wrought in the unrenewed state but not the other And as for that of Isaiah it must relate to the first kind for though he saith all our Righteousness are as filthy rags yet that will not comprehend the Righteousness of Christ in us but only that which we work of and by our selves For should we so conclude then it would follow that we should throw away all Holyness and Righteousness since that which is filthy rags and as a menstruous Garment ought to be thrown away yea it would follow that all the Fruits of the Spirit mentioned Gal. 4. were as filthy rags whereas on the contrary some of the works of the Saints are said to have a sweet savour in the nostrils of the Lord are said to be an Ornament of great price in the sight of God are said to prevail with him and to be acceptable to him which filthy rags and a menstruous garment cannot be Yea many Famous Protestants have acknowledged that this place is not therefore so to be understood Calvin upon this place saith That it is used to be cited by some that they may prove there is so little merit in our works that they are before God filthy and defiled but this seems to me to be different from the Prophets mind saith he seeing he speaks not here of all mankind Musculus upon this place saith that it was usual for this People to presume much of their legal Righteousness as if thereby they were made clean nevertheless they had no more cleanness than the unclean Garment of a man Others expone this place concerning all the Righteousness of our Flesh that opinion indeed is true Yet I think that the Prophet did rather accommodate these sayings to the impurity of that People in legal terms The Author commonly supposed Bertius speaking concerning the true sense of the 7 Chapter of the Epistle to the Romans hath a digression touching this of Isaiah saying This place is commonly corrupted by a pernicious wresting for it is still alledged as if the meaning thereof inferred the most excellent works of the best Christians c. James Coret a French Minister in the Church of Basil in his Apology concerning Justification against Alescales saith Nevertheless according to the counsel of certain good men I must admonish the Reader that it never come into our minds to abuse that saying of Isa. 64.6 against good works in which it is said that all our Righteousness are as filthy rags as if we would have that which is good in our good works and proceedeth from the Holy Spirit to be esteemed as a filthy and unclean thing § XII As to the other part that seeing the best of men are still impure and imperfect therefore their works must be so It is to beg the question and depends upon a Proposition denyed and which is to be discussed at further length in the next Proposition But tho we should suppose a man not throughly perfect in all respects yet will not that hinder but good and perfect works in their kind may be brought forth in them by the Spirit of Christ neither doth the Example of Water going through an unclean Pipe hit the matter because though Water may be capable to be tinctured with uncleanness yet the Spirit of God cannot whom we assert to be the immediate Author of those works that avail in Justification and therefore Jesus Christ his works in his Children are pure and perfect and he worketh in and through that pure thing of his own forming and creating in them Moreover if this did hold according to our Adversaries Supposition that no man ever was or can be perfect it would follow that the very Miracles and works of the Apostles which Christ wrought in them and they wrought in and by the Power Spirit and Grace of Christ were also impure and imperfect
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 often-times before their day be expired from which they may at times pray acceptably not as remaining altogether wicked but as entring into Piety from whence they afterwards fall away § XXVI 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 refreshful when it proceeds from a true sense of God's love in the heart and arises from the divine influence of the Spirit which leads Souls to breath 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 Psalmes of David or other words as were the Hymns and Songs of Zacharias Simeon and the Blessed Virgin Mary But as for the formal customary way of singing it hath in Scripture no foundation nor any ground in true Christiansty yea besides all the abuses incident to prayer and preaching it hath this more peculiar that often times great and horrid lies are said in the sight of God for all manner of wicked prophane 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 Psal. 22.14 my heart is like Wax it is melted in the midst of my Bowels and verse 15. My strength is dried up like a Pot-sheard and my Tongue cleaveth to my Jaws and thou hast brought me into the dust of Death And Psal. 6.6 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 Vertues which but just before they have asserted themselves endued with Who can suppose that God accepts of such jugling And indeed such singing doth more please the carnal ears of men than the pure ears of the Lord who abhors all Lying and Hypocrisie That singing then that pleaseth him must proceed from that which is PVRE 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. 3.16 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 practice is that it consisteth not in man's Wisdom Arts or Industry neither needeth the Glory Pomp Riches nor Splendor of this World to beautifie 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 gratifie his outward and carnal Senses so that this form being observed is not like to be long kept pure without the Power For it is of it self 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 Whereas the Worship of out Adversaries being performed in their own wills is self-pleasing as in which they can largely exercise their natural parts and invention and 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 satisfie 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 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 accompanyed 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 Joh. 4.23 24. 1 Cor. 14.15 Eph. 6.18 c. 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 strenghth without the motion or influence of God's Spirit which they judg they need not wait for and therefore may be truly acted 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. 66.3 Jer. 14.12 c. Isa. 1.13 Prov. 15.29 John 9.31 The Twelfth Proposition Concerning Baptism 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 a 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 meer humane Tradition for which neither Precept nor Practice is to be found in all the Scripture § I. I Did sufficiently demonstrate in the explanation and probation 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 faln state to exalt his own inventions and to intermix his own work and product in the Service of God 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 Shaddows 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 the Reformation until the Spiritual Worship should be set up and that God by the more powerful pouring forth of his Spirit and guiding of that Anoynting which was to lead his Children into all Truth and teach them to Worship him in a way more Spiritual and acceptable