But the First is true: Therefore, &c.
And indeed to understand it otherwise, would make John’s Words void of good Sense: For if their Baptisms had been all one, why should he have so precisely contra-distinguished them? Why should he have said, That those whom he had already baptized, should yet be baptized with another Baptism?
Object.If it be urged, That Baptism with Water was the one Part, and that with the Spirit the other Part, or Effect only of the former;
Answ.I answer; This Exposition contradicts the plain Words of the Text. One Baptism is no Part nor Effect of the other.For he saith not, I baptize you with Water, and he that cometh after me shall produce the Effects of this my Baptism in you by the Spirit, &c. or he shall accomplish this Baptism in you; but, He shall baptize you. So then, if we understand the Words truly and properly, when he saith, I baptize you, as consenting that thereby is really signified that he did baptize with the Baptism of Water; we must needs, unless we offer Violence to the Text, understand the other Part of the Sentence the same Way; viz. where he adds presently, But he shall baptize you, &c. that he understood it of their being truly to be baptized with another Baptism, than what he did baptize with: Else it had been Nonsense for him thus to have contra-distinguished them.
Proof 2.Secondly, This is further confirmed by the Saying of Christ himself, Acts i. 4, 5. But wait for the Promise of the Father, which, saith he, ye have heard of me: For John truly baptized with Water, but ye shall be baptized with the Holy Ghost, not many Days hence. Who were baptized by John were still to wait for Christ’s Baptism with the Spirit.There can scarce two Places of Scripture run more parallel than this doth with the former, a little before-mentioned; and therefore concludeth the same Way as did the other. For Christ here grants fully that John compleated his Baptism, as to the Matter and Substance of it: John, saith he, truly baptized with Water; which is as much as if he had said, John did truly and fully administer the Baptism of Water; But ye shall be baptized with, &c. This sheweth that they were to be baptized with some other Baptism than the Baptism of Water; and that although they were formerly baptized with the Baptism of Water, yet not with that of Christ, which they were to be baptized with.
Proof 3.The Baptism with the Holy Ghost and that with Water differ. Thirdly, Peter observes the same Distinction, Acts xi. 16. Then remembered I the Word of the Lord, how that he said, John indeed baptized with Water; but ye shall be baptized with the Holy Ghost. The Apostle makes this Application upon the Holy Ghost’s Falling upon them; whence he infers, that they were then baptized with the Baptism of the Spirit. As to what is urged from his calling afterwards for Water, it shall be spoken to hereafter. From all which three Sentences, relative one to another, first of John, secondly of Christ, and thirdly of Peter, it doth evidently follow, that such as were truly and really baptized with the Baptism of Water, were notwithstanding not baptized with the Baptism of the Spirit, which is that of Christ; and such as truly and really did administer the Baptism of Water, did, in so doing, not administer the Baptism of Christ. So that if there be now but one Baptism, as we have already proved, we may safely conclude that it is that of the Spirit, and not of Water; else it would follow, that the one Baptism, which now continues, were the Baptism of Water, i. e. John’s Baptism, and not the Baptism of the Spirit, i. e. Christ’s; which were most absurd.
Object.If it be said further, That though the Baptism of John, before Christ’s was administred, was different from it, as being the Figure only; yet now, that both it as the Figure, and that of the Spirit as the Substance, is necessary to make up the one Baptism;
I answer; This urgeth nothing, unless it be granted also that both of them belong to the Essence of Baptism; so that Baptism is not to be accounted as truly administred, where both are not; which none of our Adversaries will acknowledge: But on the contrary, account not only all those truly baptized with the Baptism of Christ, Water-baptism is not the true Baptism of Christ.who are baptized with Water, though they be uncertain whether they be baptized with the Spirit, or not; but they even account such truly baptized with the Baptism of Christ, because sprinkled, or baptized with Water, though it be manifest and most certain that they are not baptized with the Spirit, as being Enemies thereunto in their Hearts by wicked Works. So here, by their own Confession, Baptism with Water is without the Spirit. Wherefore we may far safer conclude, that the Baptism of the Spirit, which is that of Christ, is and may be without that of Water; as appears in that of Acts xi. where Peter testifies of these Men, that they were baptized with the Spirit, though then not baptized with Water. And indeed the Controversy in this, as in most other Things, stands betwixt us and our Opposers, in that they oftentimes prefer the Form and Shadow to the Power and Substance; by denominating Persons as Inheritors and Possessors of the Thing, from their having the Form and Shadow, though really wanting the Power and Substance; and not admitting those to be so denominated, who have the Power and Substance, if they want the Form and Shadow. This appears evidently, in that they account those truly baptized with the one Baptism of Christ, who are not baptized with the Spirit (which in Scripture is particularly called the Baptism of Christ) if they be only baptized with Water, which themselves yet confess to be but the Shadow or Figure. The Baptism of the Spirit needeth no Sprinkling or Dipping in Water.And moreover, in that they account not those who are surely baptized with the Baptism of the Spirit baptized, neither will they have them so denominated, unless they be also sprinkled with, or dipped in Water: But we, on the contrary, do always prefer the Power to the Form, the Substance to the Shadow; and where the Substance and Power is, we doubt not to denominate the Person accordingly, though the Form be wanting. And therefore we always seek First, and plead for the Substance and Power, as knowing that to be indispensibly necessary, though the Form sometimes may be dispensed with, and the Figure or Type may cease, when the Substance and Anti-type come to be enjoyed, as it doth in this Case, which shall hereafter be made appear.
§. IV.
[114] Or, as it should be translated, Whose Model Baptism does also now save us.