{Second Part 45}
CAAP. IX.
Touching Baptism
Tis evident from the Scriptures of Truth, that the Baptism of the water was the Ministration of1 John, who was sent a Messenger, to prepare the way of Christ before him; and that though he was sent to baptize with Water unto Repentance, yet he thus testified, in relation to Christ; He that cometh after me is mightier than I, whose shoes I am not worthily to bear; he shall baptize you with the holy Ghost and with Fire2.
Now forasmuch as Christ himself was baptized by John, and after his Resurrection exhorted his Disciples on this wise, Go ye therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the holy Ghost: Teaching them to observe all things that I have commanded you; and lo I am with you unto the End of the World3. It is concluded by many that the Baptism of Water ought also to continue unto the End of the World, as a Gospel-Ordinance, to be administred by those who are called into the Work of the Ministry of the Gospel of Christ.
Ans. 1_st. It doth not appear from the recited Scripture, that the Disciples were hereby comissionated to Baptise with Water; and though it may be urged, that the Practice of 4 Philip to the Eunuch, and the words of Peter shewed, that Christ intended the Baptism of Water, and that that Baptism was to be administred by Gospel-Ministers for ever; yet that’s no {Second Part 46} more an infallible Proof thereof, than Paul saying, He was not sent to Baptise, 5 is a proof that he was either no Apostle, or that Christ gave no such Commission, Go teach all Nations, baptizing them, &c. because, if every one that was sent to teach, was also sent to baptise, then Paul could not in truth have said, I was not sent to baptise, if in reality he was commissioned to teach and preach; which none under Christian_-profession (as we know at this day) questions.
Moreover we put this query to every enlightened impartial Reader. Whether there be not cause to doubt, that the very Disciples themselves might not be as remote from having a true Savour of the Meaning of Christ in these words, [baptising them in the Name of the Father, and of the Son, and of the holy Ghost,] as some of Christ’s Disciples were is these words, [Except ye eat the Flesh of the Son of man, and drink his Blood, ye have no life in you6?)] For Christ’s meaning thereby was not, that the flesh did profit, as is plain by these words, It is the Spirit that quickneth, the Flesh profits that nothing; the Words that I speak unto you, they are spirit and they are life7: Yet for want of true discerning what Christ meant by eating of his Flesh, until he explained himself, many of his Disciples said, This is an hard saying, who can hear it? Read John 6 from verse 47. to verse 64. But notwithstanding we would not be understood positively to affirm, that Christ intended not a Baptism of Water8, as needful to be administred by some (by reason of the Weakness of the People) for a season; because ‘tis evident, that not only Christ’s disciples before he was Crucified (when it appears not that they had any Power to baptise with the Spirit) did baptise; but also, that some after the time of his being Crucified, were baptized in the name of the Lord Jesus9; and yet they had not received the holy Ghost: {Second Part 47} which being compared with what is written touching the Eunuch and Philip, who by the Spirit was bid to Go near and Join himself to the Eunuch’s Chariot10, doth clearly import, that Water baptism was used, as well after the Crucifying of Christ, as before. But whether by vertue of any command from Christ so to do, is yet the question, and uncertain from any positive Scripture. However, suppose that the Baptism of Water was the Baptism intended by Christ in the words, Go teach all nations, baptising them &c. it then seems naturally to follow, and that (being a Legal Administration) but for a season, and not to the End of the World: and was not that baptism wherewith John testified, Christ should baptise, which was with the holy Ghost and with Fire11; especially if we do but consider, that Christ was not yet ascended, after such the promise of the Father was to be fulfilled, viz. the pouring forth of the holy Ghost, which undoubtedly was the Baptism of the Spirit; and that every Baptism in the name of our Lord Jesus Christ was not that Baptism of the Spirit, as is clearly signified, Act. 8. 15, 16. Who when they were come down, prayed for them, that they might receive the Holy Ghost; for as yet he was faln on none of them, only they were baptized in the Name of the Lord Jesus.
All which being duly weighed, it’s rational to conclude, that the Baptism of Water ought to end in time; and that these words, And lo I am with you unto the End of the World, are no sufficient ground to believe, that the Baptism of Water was thereby intended to continue as an Ordinance of God, unto the dissolution of all things.
But could not so much be said, as already is, to evidence that the continuance thereof to the End of the World was not the meaning of Christ unto his disciples, yet it may be {Second Part 48} affirmed, that the words themselves in the Greek Tongue, if we compare Scripture with Scripture, will not hold forth such an interpretation.
For the sentence, And lo I am with you always unto the End of the World is in Greek thus expressed. δγ ιδού εγώ υεθ νυωr αυι πιουs πιs ημεαs εωs πηa συrζελειαs τδ αιωνοs which may properly be rendered thus, And lo I am with you every day, unto the Consummation of the Age. This interpretation being compared with the words of Christ unto John, when he (being forbad by John to be baptized by him) said, Suffer it to be so now; for thus it becometh us to fulfil all RIghteousness; clearly shews, that Christ did not by the Commission intend a Continuation of the Administration unto the End of the World: but rather, that as other shadows, Types, Figures and Patterns of Heavenly Things under the Law, were to have an End in Time; So the Baptism of Water (being a Type of the Baptism by his Spirit) was also to have and End in Time; and this interpretation is clearly evidenced from the Scripture itself to be according to the truth; for we find the Author to the Hebrews thus testifying, Heb. 9. 24, 25, 26. Christ is not entred into the Holy Places made with Hands, which are the Figures of the true; but into Heaven itself, now to appear in the Presence of God for us; nor yet that he should offer himself often, as the High Priest enters the into the Holy Place every year with Blood of others; for then must he often have suffered since the Foundation of the World; but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself. On this Scripture ‘tis thus observed, that the time of Christ’s appearing to put away Sin by the Sacrifice of himself, is termed in the End of the World, and so translated from the Greek words, οη συrζελεια τ αιώνων, which may properly be translated in the consummation of Ages; experience tells us, as well as the signification of words, that these words are not so {Second Part 49} intelligibly translated, as they might, since it now relates to time above sixteen hundred years past.
Now forasmuch much as we find, that in this sentence, And lo I am with you always, unto the End of the World; the same greek words are rendred to signify the End of the World, as is in aforesaid quotation to the Hebrews, which related to a time above sixteen hundred years past (saving only that the word [αιώνον] in Matthew is the singular number, and [αιώνων] to the Hebrews the plural) there is no reason to conclude, that Christ’s Commission to Baptise, was intended to continue as an Ordinance under the Gospel dispensation, until the Consummation of all things. And as a further Evidence that this interpretation is the very Truth, ‘tis to be observed, that the word [World] in this sentence, before cited, viz. Since the Foundation of the World, is rendered in Greek not by the same words as the word [World] in the two other sentences are, viz. [αιων] (which may be truly rendered an Age, or the time of a man’s life) but by word [κοσμοs] (which properly signifies the world) από καζαβοληs κοσμς.
Could no more be said to render Christ’s words in Matthew not sufficient ground to practice Water-Baptism at this day, as a Gospel-Ordinance, it were sufficient to every impartial Reader, unto whom God hath given Divine Understanding in relation to this matter: But since we find, that after Christ’s Ascension it was used for a season, we think it necessary to add, that our faith is, That the practice thereof was chiefly by way of Condescension to those, who were Weak, and not easily brought off from the Observation of Outward Ordinances, to have their Eye unto Christ Jesus, the great Ordinance of God unto Salvation; and this spirit of condescention seemed to be in Paul, when he said Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the {Second Part 50} Law; to them that are without Law, as without Law (being not without Law to God, but under the Law of Christ) that I might gain them that are without Law; to the Weak I became as Weak, that I might gain the Weak; I am made all things to all men, that I might by all means save some; and this I do for the Gospel sake. But to return:
‘Tis evident, that John testified concerning Christ and himself on this wise, He must increase, but I must decrease12; which (if the whole scope of Scripture relating to Baptism be considered) seems clearly to hint, that therein John spoke not with respect to his Person, but that administration of Water-Baptism, whereof he was a Minister. Moreover, we find the Apostle Paul testifying, I thank God, I baptized none of you, but Crispus and Gaius, lest any should say I have baptised in my own Name; and I baptised also the house of Stephanus; Besides I know not whether I baptised any other; for Christ sent me not to baptise, but to preach the Gospel13. Which being compared with what he writes unto the Ephesians, there is one Body, one Spirit, even as ye are called in one Hope of your Calling; one Lord, one Faith, one Baptism, one God and Father of all14; And with what he writes to the Collossians15, where Circumcision is equallised with Baptism, its clear to every enlightened eye, that Paul was by the Spirit led to Exalt One Only Baptism, which doubtless was the Baptism of the Spirit, unto which he gave Testimony when he write to the Corinthians on this wise: For by one spirit are we all baptised into one Body, whether we be Jews or Gentiles, whether we be Bond or Free; and have been all made to drink into one Spirit16. More might be written on this Subject from the Scriptures of Truth, to evidence the matter intended, but at present we shall forbear further to enlarge thereon.
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