Object. But some may object from 1 Corinthians 12:13, 'For by one spirit are we all baptized into one body, whether we be Jews or Gentiles.' Some there are that affirm this to be meant of water baptism, and that particular churches are formed thereby, and all persons are to be admitted and jointed unto such churches by water baptism.
Ans. That the baptism intended in the text is the Spirit's baptism, and not water baptism; and that the body the text intends, is not principally the church of Corinth, but all believers, both Jews and Gentiles, being baptized into one mystical body, as Ephesians 4:4, 'There is one body and one Spirit,' wherein there is set out the uniter and the united; therefore in the third verse they are exhorted to keep the unity of the Spirit in the bond of peace. The united are all the faithful in one body; into whom? in the fifth verse, in one Lord Jesus Christ: by what? one faith, one baptism, which CANNOT be meant of water baptism; for water baptism doth not unite all this body, for some of them never had water baptism, and are yet of this body, and by the Spirit gathered into one Lord Jesus Christ (Eph 1:10), 'both which are in heaven and in earth,' Jew and Gentile (Eph 2:16), 'that he might reconcile both unto God in one body by the cross.' The instrument you have in verse 18, 'by one spirit' (Eph 3:6). 'That the Gentiles should be fellow-heirs, and of the same body' (v 15). 'Of whom the whole family in heaven and earth is named.' And the reasons of their keeping 'the unity of the Spirit,' in Ephesians 4:3 is laid down in verses 4, 5 being 'one body,' 'one Spirit,' having 'one hope,' 'one Lord,' 'one faith,' 'one baptism,' whether they were Jews or Gentiles, such as were in heaven or in earth, which CANNOT be meant of water baptism, for in that sense they had not all one baptism, nor admitted and united thereby. So in 1 Corinthians 12:13, 'For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit'; which cannot be meant of water baptism, in regard all the body of Christ, Jews and Gentiles, bond and free, partook not thereof.
Object. But Ephesians 4:5 saith, there is but 'one baptism'; and by what hath been said, if granted, water baptism will be excluded, or else there is more baptisms than one.
Ans. It followeth not that because the Spirit will have no corrival, that therefore other things may not be in their places. That because the Spirit of God taketh the pre-eminence, therefore other things may not be subservient (1 John 2:27). The apostle tells them, That the anointing which they have received of him, abideth in them; and you need not, saith he, 'that any man teach you, but as the same anointing teacheth you of all things.' By this some may think John excludes the ministry; no such matter, though the Holy Ghost had confirmed and instructed them so in the truth of the gospel, as that they were furnished against seducers in verse 26 yet you see John goes on still teaching them in many things: as also in Ephesians 4:11-13, 'He gave some, apostles;—some evangelists, and some pastors, and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.' So in the Spirit's baptism, though it have the pre-eminence, and appropriateth some things, as peculiar to itself, it doth not thereby destroy the use and end of water baptism, or any other ordinance in its place: for water baptism is a means to increase grace, and in it, and by it sanctification is forwarded, and remission of sins more cleared and witnessed; yet the giving grace, and regenerating and renewing, is the Holy Spirit's peculiar. Consider (Titus 3:5), 'By the washing of regeneration, and renewing of the Holy Ghost'; Baptism being the outward sign of the inward graces wrought by the Spirit, a representation or figure, as in 1 Peter 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 toward God,] by the resurrection of Jesus Christ'; not excluding water baptism; but shewing, That the spiritual part is chiefly to be looked at: though such as slight water baptism, as the Pharisees and lawyers did (Luke 7:30), reject the counsel of God against themselves, not being baptized. And such as would set water baptism in the Spirit's place, exalt a duty against the deity and dignity of the Spirit, and to give the glory due unto him, as God blessed for ever, unto a duty.
By which mistake of setting up water baptism in the Spirit's place, and assigning it a work, which was never appointed unto it; of forming the body of Christ, either in general, as in 1 Corinthians 12:13; Ephesians 4:5 or as to particular churches of Christ, we may see the fruit; that instead of being the means of uniting as the Spirit doth; that it hath not only rent his seamless coat, but divided his body which he hath purchased with his own blood, and opposed that great design of Father, Son, and Spirit, in uniting poor saints, thereby pulling in pieces what the Spirit hath put together. 'Him that is weak in the faith receive ye,—for God hath received him'; being such as the Spirit had baptized and admitted of the body of Christ, he would have his churches receive them also: whose baptism is the ONLY baptism, and so is called the ONE baptism. Therefore consider, whether such a practice, hath a command or an example, that persons must be joined into church fellowship by water baptism; for John baptized many, yet he did not baptize some into one church, and some into another, nor all into one church, as the church of Rome doth. And into what church did Philip baptize the eunuch, or the apostle the jailor and his house? And all the rest they baptized, were they not left free to join themselves for their convenience and edification? All which I leave to consideration. I might have named some inconveniences, if not absurdities that would follow the assertion: as to father the mistakes of the baptizers on the Spirit's act, who is not mistaken in any HE baptizeth; no false brethren creep in unawares into the mystical body by him; and also, how this manner of forming churches would suit a country, where many are converted, and willing to be baptized; but there being no church to be baptized into, how shall such a church state begin? The first must be baptized into no church, and the rest into him as the church, or the work stand still for want of a church.
Object. 'But God is a God of order, and hath ordained order in all the churches of Christ; and for to receive one that holds the baptism he had in his infancy, there is no command nor example for, and by the same rule children will be brought in to be church members.'
Ans. That God is a God of order, and hath ordained orders in all the churches of Christ is true; and that this is one of the orders to receive him that is weak in the faith, is as true. And though there be no example or command, in so many words, receive such an one that holds the baptism he had in his infancy, nor to reject such a one: but there is a command to receive him that is weak in the faith, without limitation, and it is like this might not be a doubt in those days, and so not spoken of in particular.
But the Lord provides a remedy for all times in the text, 'Him that is weak in the faith receive ye'; for else receiving would not be upon the account of saintship; but upon knowing, and doing all things according to rule and order, and that must be perfectly, else for to deny any thing, or to affirm too much is disorderly, and would hinder receiving: but the Lord seals not so with his people, but accounts 'LOVE the fulfilling of the law,' though they be ignorant in many things both as to knowing and doing; and receives them into communion and fellowship with himself, and would have others do the same also. And if he would have so much bearing in the apostle's days, when they had infallible helps to expound truths unto them, much more now, the church hath been so long in the wilderness and in captivity, and not that his people should be driven away in the dark day, though they are sick and weak (Eze 34:16,21). And that it should be supposed such tenderness would bring in children in age to be church members, yea and welcome, if any body could prove them in the faith, though never so weak; for the text is, 'Him that is weak in the faith, receive ye': It is not He, and his wife and children, unless it can be proved they are IN THE FAITH.
Object. 'By this, some ordinances may be lost or omitted, and is it to be supposed the Lord would suffer any of his ordinances to be lost or omitted in the Old or New Testament, or the right use of them, and yet own such for true churches, and what reason can there be for it.?'
Ans. The Lord hath suffered some ordinances to be omitted and lost in the Old Testament, and yet owned the church. Though circumcision were omitted in the wilderness, yet he owned them to be his church (Acts 7:38); and many of the ordinances were lost in the captivity: see Ainsworth upon Exodus 28, 30 &c. which shewed what the high-priest was to put on, and were not to be omitted upon pain of death, as the Urim and Thummim, yet being lost, and several other ordinances, the ark, with the mercy-seat and cherubims, the fire from heaven, the majesty and divine presence, &c. yet, he owns the second temple, though short of the first, and filled it with his glory, and honoured it with his Son, being a member and a minister therein (Mal 3:1), 'The Lord whom ye seek shall suddenly come to his temple': So in the New Testament, since their wilderness condition, and great and long captivity, there is some darkness and doubts, and want of light in the best of the Lord's people, in many of his ordinances, and that for several ages, and yet how hath the Lord owned them for his churches, wherein he is to have glory and praise 'throughout all ages' (Eph 3:21). And so should we own them, unless we will condemn the generation of the just. It must be confessed, That if exact practice be required, and clearness in gospel institutions before communion; who dare be so bold as to say his hands are clean, and that he hath done all the Lord's commands, as to institutions in his worship? and must not confess the change of times doth necessitate some variation, if not alteration, either in the matter or manner of things according to primitive practice; yet owned for true churches, and received as visible saints, though ignorant either wholly, or in great measure, in laying on of hands, singing, washing of feet, and anointing with oil, in the gifts of the Spirit, which is the Urim and Thummim of the gospel. And it cannot be proved, that the churches were so ignorant in the primitive times, nor yet that such were received into fellowship; yet now herein it is thought meet their should be bearing, and why not in baptism, especially in such as own it for an ordinance, though in some things miss it, and do yet shew their love unto it, and unto the Lord, and unto his law therein, that they could be willing to die for it rather than to deny it; and to be baptized in their blood; which sheweth, they hold it in conscience their duty, while they have further light from above, and are willing to hear and obey as far as they know, though weak in the faith, as to clearness in gospel institutions: surely the text is on their side, or else it will exclude all the former, 'Him that is weak in the faith receive ye,—but not to doubtful disputations' (Rom 14:5). Let every man be fully persuaded in his own mind, and such the Lord hath received.