The First ASSERTION. The Baptism of John with Water, and the Baptism of Christ with the Spirit, were not one, but two, that is to say, Distinct Baptisms.

THE Truth of this is clear and evident to every one, whose Eyes are opened by the Influence of the Almighty, and I may produce a Cloud of Witnesses for the Confirmation there­of, though indeed many late Writers and Teachers have and do affirm, That John's Baptism and Christ's Baptism make but up one Baptism; that the Spirit goes along with the Water, making up one Baptism; or that the Water thorough the Word of Institu­tion, hath a super-natural Virtue, effectual to the Sanctification, Ablution, that is, Washing and Regeneration of Man: this is an Antichristian-Doctrine, to ascribe such things to visible elemen­tary Water, which are the Effects and Products of the Blood of Christ, the Water of Life, John, Christ and Peter make them distinct.

Now for the determining of this Controversie, observe the Record of John the Baptist, that is, John the Dipper; so call'd because he was authorized to Baptize in Water, as also to di­stinguish him from John the Apostle, Mat. 3.11. I indeed bap­tize you with Water, &c. (saith John) but he that comes after me, (to wit, Christ) he shall baptize you with the Holy Ghost and with Fire. Consider this, John makes them distinct Baptisms, as if he should have said, I am to baptize with Water only, that is my Work, my Office, thereto I am commissioned from Heaven, even to wash the Body, the Filth of the outward man; but when Christ is come, he shall have another Work, of a more Heavenly Nature; what is that? he shall baptize you with the Holy Spirit and with Fire: he doth not say, he will baptize you with Water, neither doth he say, he will baptize you with Water and with the Spirit, but he will baptize you with the Holy Spirit only; so that John absolutely [Page 3]concludes them to be distinct Baptisms, he with Water, Christ with the Spirit.

See also Mark 1.8. where the very same Record is born of John's Baptism, and Christ's Baptism, I indeed have baptized you with Water, but he shall baptize you with the Holy Spirit. Mark this, [I have] but [he shall] this denotes the two Baptisms.

See also Luke the third, there was a great musing about John, as whether he was the Christ or no; people entertained high Thoughts of him, as being born in an extraordinary manner, and living in the Wilderness, his Apparel and Diet being unu­sual, as a Raiment of Camels Hair, Locusts and Wild Honey being his Food, his Baptism was new and strange; these things being considered, occasioned much Reasoning among the peo­ple, as, whether he was the Messias or no: now for a removal and scouring away of such Reasonings, John tells them plainly and evidently, he was not the Christ, Luke 3.15, 16. saying, I indeed baptize you with Water; my Work is to wash your Bodies with the visible Element of Water, that's my Ministra­tion: but (saith he) Amightier then I comes after me, and he shall baptize you with the Holy Spirit. Here John holds out his Ministration of Water-Baptism, and the Ministration of Christ's Spiritual Baptism to be distinct.

See also Joh. 1.33. where the very same Record is born, I with Water, which reaches to the Ablution of the outward Man; Christ with the Spirit, which is effectual to the Ablution or Washing of the inward Man.

The four Evangelists, who were [...], that is, divinely inspired, are unanimous in the distinction of the Baptism of John, and of the Baptism of Christ.

Further, In Heb. 6.2. the Apostle speaking of some of the initial Points of the true Religion, makes meniton of the Do­ctrine of Baptisms, not Baptism, but Baptisms, in the plural number, and that these are John's with Water, and Christ's with the Spirit, may be proved by a fruitful and plentiful Har­vest of Testimonies.

So they err greatly who affirm that the Baptism of John and the Baptism of Christ made up but One Baptism, it being so [Page 4]evident in Scripture, that they were distinct, which may fur­ther thus appear:

• First, They were distinct in Name; for John's Baptism still kept its Name, yea, when the Apostles used it, it was still cal­led the Baptism of John; why so? because it was required of him, his Office and Work by divine Institution, Joh. 1.33. yea, after Christ's Baptism with the Spirit came in, John's Bap­tism with Water still retained its Name, as being distinct from it, Acts 18.24, 25.
• Secondly, They were distinct in Manifestation; that is, Christ's Baptism was to follow John's, and did not go along with it, at the same time, as men now would jumble them together, saying, The Spirit goes along with the Water, and both make up but One Baptism, after the Resurrection of Christ, before his ascending; though John's Baptism had been used several years, yet Christ told them, that what John spoke concerning him, of his baptizing with the Holy Spirit, was not fulfilled, but shortly to be fulfilled, Acts 1.4, 5. Christ being assembled with the Apostles, commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, which (saith he) you have heard of me; for John truly baptized with Water, but ye shall be baptized with the Holy Spirie not many dayes hence, which was fulfilled at the day of Pentecost: So that Christ's Baptism did not accompany John's Baptism, to make up one entire Baptism; for it followed it several years after it: so that the Effusion of the Holy Spirit is Christ's Baptism, the great Blessing of Go­spel-dayes, of the Evangelical Dispensation, which qualified and doth qualifie to be the Lord's True and Living Witnesses.
• Thirdly, John's Baptism and Christ's were distinct; foras­much as those that John baptized had need of the Baptism of Christ: Now, if John's Baptism had been one and the same with Christ's, that only had been sufficient; but John's baptizing of them with Water left them in need of the Baptism of Christ: John said unto Christ (who came from Galilet to Jordan to be [Page 5]baptized of him) I have need to be baptized of thee, and comest thou unto me? Mat. 3.13, 14. So that John the Baptist knew his Baptism to be inferiour to Christ's Baptism, so desired more fully to partake of it. See also Acts 19.1, 2, 3, 4, 5. Paul found certain Disciples Partakers of John's Baptism, but they had not received the Spirit, as they themselves confessed; so that the Spirit, and Water outward go not along to make up One Baptism; Paul laid his hands on them, and they received the Spirit, so knew its Baptism; these had John's Baptism be­fore they received the Spirit and its Baptism, which proves them distinct Baptisms.
• Fourthly, They are distinct, inasmuch as the Figure and the Substance are distinct, as Circumcision Outward and Circumcisi­on Inward were not One, but Two, that is, distinct Circumci­sions: so the Baptism of Iohn with Water, and the Baptism of Christ with the Spiria, were distinct Baptisms, whereby the un­found Judgments of such appear, who affirm, teach and preach That the Spirit goes along with the Water, and both make up One Baptism; and that the Water is so influenced with a supernatural Vertue by the Word of Institution, that Children (damnati prius­quam nati, damn'd before they be born) are thereby made Mem­bers of Christ, Children of God and Inheriters of the Kingdom of Heaven: And though since the Primitive Times, to fulfil Divine Praedictions, Darkness, yea, gross Darkness hath benighted the Professors of Christianity, and the peccant Humour of Error, Heresie, Schism and Misapprehensions of Divine Truths hath been predominant in the infirm and crazy Body of nominal Chri­stianity, yet the Lord hath so far opened the Eyes of some, as that they have dropped forth Testimonies in Vindication of that Truth here asserted, that is, that the Baptism of Iohn with Water, and the Baptism of Christ with the Spirit, without Water, were distinct Baptisms, and that none may have occa­sion to render this a groundless Flourish, I shall here subjoyn a few Testimonies.

Augustine said in a certain place, ‘Illud manifestum est, alium [Page 6]fuisse baptismum Johannes alium Christi; that is, It is clear and evident, that there was One Baptism of John, and another Baptism of Christ, Contr. Lit. Petil. 2.’

Pasor paraphrasing on Heb. 6.2. of the Doctrine of Bap­tisms, said, ‘Here the Plural Number shews forth the Outward and Inward Baptism.’

Chrysostom saith, ‘That in the Apostles time the Baptism of Water, and the Baptism of the Spirit were different Baptisms, and done at different Times, Magd. 5. Cent. 363.’

Cyprian Bishop of Carthage, who lived about the year 230. said, ‘The Baptism of Iohn washed the outward Body, but the Baptism of Christ cleanseth the inward Man from the Defile­ments of Sin, Polydor. lib. 4. cap. 4.’

‘The Baptism of John gives not spiritual Grace nor Remissi­on of Sins; but Christ forgives Sins, and gives the Spirit plen­tifully, Theophylact on Mat. 3.11.’

‘ Iohn was sent to baptize with Water, but the Baptism of the Spirit was committed to Christ: John baptized with Wa­ter, inviting to Repentance; Christ by his Spirit, wherewith he baptizeth, renews the Heart, and sanctifieth by his Grace, Aug. Marlolat on Acts 1.5.’

‘ John the Baptist makes Christ the Author of spiritual Bap­tism, but himself the Minister of outward Baptism only, not the putting away of the filth of the Flesh, the Work of John's Baptism, but the Answer of a good Conscience, which is an Effect of Christ's Baptism, saith Aug. Marlolat on Matth. 3.11.’ A clear Distinction of the two Baptisms is here im­plyed.

Spark, the King's Chaplain, speaking of the pouring forth of the Spirit upon the Apostles, saith, ‘They had before bap­tismum fluminis, the Watry Baptism of Iohn; but now baptis­mum flaminis, the Baptism of the Holy Spirit; their Tongues were touched with a Coal from the Heavenly Altar.’ A full Distinction of the two Baptisms.

‘The Baptism of Iohn (saith the same Spark) doth not take away Sin, but puts them in mind thereof; but Christ's Baptism takes away Sin, his Spirit (saith he) is our Iordan.’

‘Forgiveness of Sins was not in nor by John's Baptism, but in our Baptism all sins are blotted out, saith Ven. Bed. Histor. Eccles.’

Piscator on Matth. 3. speaking of 1 Pet. 3.21. saith, ‘Lest any should think that Outward Baptism saves us, Peter makes a Distinction, and ascribes Salvation to Inward Baptism, say­ing, Not Outward Baptism, whereby the Filth of the Flesh is put off, save us, but Inward Baptism, &c.’

‘There is a two fold Baptism (saith Trapp on Matth. 3.11.) viz. fluminis et flaminis, that is, of Water, and of the Spirit; by John's, with Water, the Polution of the Flesh is put away; by Christ's, with the Spirit, the Answer of a Good Consci­ence, purged from Dead Works, to God-ward is known.’

Trapp on Heb. 6.2. concerning the Doctrine of Baptisms, makes a clear Distinction betwixt the outward Baptism of Iohn with Water, and the inward Baptism of Christ with the Spirit.

Piscator on Mat. 3.11. saith, ‘There is a two-fold Baptism, the one Outward, whereby the Body is cleansed, the other Inward by the Spirit, whereby men are regenerated and re­newed, washed and purged from the Filth of Sin.’

‘People were to be taught (saith Wilson in his Comple at Chri­stian-Dictonary) 'to put a Difference betwixt Outward Bap­tism by the Minister, and the Inward Baptism by the Spirit, wherewith Christ baptizeth.’

‘The Minister (saith the same Wilson) baptizeth by Sprinkling with water, Christ baptizes by bestowing the Gifts of his spirit.’

Prudentius holds out a clear Distinction betwixt Iohn's Bap­tism with Water, and Christ's Baptism with the Spirit; saying in his Euchirid,

The Second Assertion. John's Baptism in or with Water, was a Figure or a Shadow of Christ's Baptism, in or with the Spirit, so thereby fulfilled and ended.

THE Living God made Man perfect and upright at the be­ginning, as a Garden watered with Heavenly Drops, beautified with Fruits of Righteousness, according to the Na­ture of the noble Seed in him, yet he kept not his original Sta­tion, but was entangled in the Net of the Hellish Spider, where­by Fruits of Unrighteousness sprung up in him, the Foundation of another Kingdom was laid, so that a world of Wickedness was usher'd in, the comfortable Sun-shine of the Lord's Pre­sence was lost; yet in this State there issued out from the Court of Heaven a Hu-and-Cry (as I may say) after faln and for­lorn man, and it was proclaimed, yea, evangelized to and in his Ears, that The Seed of the Woman should bruise the Serpent's Head, Gen. 3.15. Now, after this, in Ages and Generati­ons, this Seed was figured out by Types and Shadows, where­by the Faithful were led as by the hand, to look after and wait for the Promised Seed.

Abel in his day offered a Firstling of the Flock, shadowing out the Seed of the Woman, Christ Jesus, the First and the Last, Lord of and in his Flock, who was to destroy the Works of the Devil, Gen. 4.

Noah, after the Flood, builded an Altar unto the Lord, and offered clean Beasts and clean Fowl thereon, unto the Lord which the Apostle witnessed fulfilled, when he said, We have an Altar, whereof they have no Right to eat, who serve the Taberna­cle, Hebr. 13.10. in which Altar only is offered up a Clean Heart and Holy Hands.

In the dayes of Abraham Circumcision outward was institu­ted, [Page 13] Gen. 17.10. a Shadow of a Circumcision without hands in and through Christ.

Isaac burded an Altar, and called on the Name of the Lord, Gen. 26.25.

Jacob erected an Altar, and called it, El Elohe Israel; which is, being interpreted, God, the God of Israel, Gen. 33.20.

And among the other Figures of the first Priesthood, which time fails me to speak of particularly, Moses was commanded to make a Laver of Bra [...], and to put Water therein, and Aaron and his Sons were to wash their Hands and their Feet therein, lest they dye, Exod. 30.18. &c. Who are of God, they read these things, and see what was pointed out thereby. Now when John was come, who was not the Christ, but [...], the Fore-runner of Christ, it pleased the Lord, that he should not be without something in his Dispensation, which might point out that which should shortly be revealed, as others before him in their respective Ages and Generations had; and what was that? even to baptize with Water such as repented and believed, to clense away the filth of the flesh outwardly; figuring thereby Christ Jesus, who by the Power of his Spirit should purifie, wash and clense inwardly all that received him; so that Christ being come, who was before Abel, yea, before the Hills and Mountains were; he put an End, not only to Abel's Firstlings▪ to Noah's Altar, to A­braham's Circumcision, to Jacob's Altar, to Moses's Laver-wash­ing, but also to John's Jordan-washing▪ yet I say, though these things were but outward, and availed nothing to the purifying of the Conscience, yet inasmuch as they were divine Commands, and Shadows of a future Glory, they were not to be disputed, but practised, owned and honoured in their time and season: To this purpose well said Bernard, Non attend it verus obediens, quale sit quod praecipitur, hoc solo contentus quia praecipitur: that is, One truly obedient minds not what like the thing is, which is comman­ded, in this only contenting himself, or acquiescing, because it is com­manded.

Now, if John's Water-baptism was a Figure, a Shadow, a Type of Christ, the Life, the Glory, the Treasury of the Evangeli­cal Dispensation, the Head of his Body, the Church, his King­dom, [Page 14]which stands not in Words, but in Power; not in Shadows, Types and Figures, but in Substance, in Righteousness, Peace and Joy in the holy Spirit: and that it was a shadow, Writers have born evidence, and plentifully, then by Christ ended and fulfilled, so bears no Evangelical Perpetuity.

Hugo Grotius on Mat. 3. calls Water-Baptism a Ceremony.

Piscator on John 1. saith, When John had instituted a new cere­mony, those that were sent enquired of him, By that Authority he did those things, if he was neither Christ nor E [...]as.

Repentance and Faith (saith one) were the Qualifications of John 's Typical Baptism, which was in slain Water, without Oyl, Salt, Spittle, Cream, which are Antichristian Additaments.

Danvers, in his Treatise of Baptism, calls it, a Sign or a Figure of the Mystery of the Gospel.

Baxter calls Water-Baptism a Sign of Regeneration, pag. 117.

Dr. Taylor calls Water-Baptism a Shadow.

The Sacraments of Baptism, and of the Supper of the Lord (saith Juel in his Apologet) we with Tertullian, Origen, Ambrose, Augustine, Jerome, Chrisostom, Basil, Dionisius, and othe an­cient Fathers, do call them Figures, Ceremonies, Signs, Types, Shadows, Similitudes, Remembrances, &c. And every Type hath its Anti-type, by the which it is ended and fulfilled.

Water-Baptism (saith one) was not instituted to have Grace in­separably tyed to it, but to figure out the Power of divine Grace; giving these Reasons, 1st, That John made a Distinction, I with Water, Christ with the Spirit. 2dly, Otherwise all the Baptized should be regenerated, which appears otherwise in Simon Magus, A­nanias, Saphira, &c.

Calvin, in his Institutes, calls Water-Baptism a Sign, a Figure; saying, If men be Partakers of the thing signified, that is, of the Substance, why shall they be with-held from the Sign? If they ob­tain the Truth, why shall they be driven from the Figure? Lib. 4. Cap. 16. In calling it a Sign, a Figure, he saith, Well, but his Con­clusion is Carnal and Antichristian, in saying, if men have the Sub­stance, why should they not have the Figure, by this crooked Rule of Reasoning, might all the ritual Observances of Moses be imposed up­on Gospel-Believers.

Hammond, in his Paraphrase and Annotations on Mat. 3.11. calls John's Baptism a Ceremony, saying, John initiated Disci­ples with Water, but Christ with Fire; yea, and on Mark 1.5, 8. he paraphraseth, saying, Water is the only Signal that John used, after the Jewish manner; but Christ was to send down the holy Spi­rit from Heaven; and is not Christ the End of Ceremonies, Types, Figures and Shadows? John 's Water-Baptism, as all the Shadows of Moses, were but to endure for a time; for as all the Prophets were until John, so John was until Christ, and Christ by his internal Washing, the Laver of Regeneration, not only fulfilled and ended Moses's Laver, but John's Jordan-washing, by fulfilling inwardly that which they represented outwardly.

Obj. Christ himself was Baptized with Water, doth not that per­petuate Water-Baptism in the Church?

Answ. Christ was Circumcised, not that from thence Outward Circumcision should be continued; he went into the Temple, and taught there, and cast out the Prophaners thereof; he said to the clensed Leper, Go and shew thy felf to the Priest, and offer a Gift according to the Law, Mat. 8. so he was baptized, not that he in­tended thereby to perpetuate or continue these things, Christ be­ing the Substance and Anti-type, owned the Shadows, Types and Figures in their place, and this tended to the Conviction of such who questioned the Authority of those Typical Ministrati­ons. Baptizatus est Christus a Johanne, ut Johannis ministerium approbaret, saith Martinius: that is, Christ was baptized by John, that he might approve of the Ministration of John, to justifie it in its Time, Place and Season, against such as question'd the Authority of it. So 'twas said, The Pharisees and Lawyers rejected the counsel of God against themselves, being not baptized of John, Luke 7.30. And Christ put a Query to the Pharisees, saying, The Baptism of John is it from Heaven, or of men? Luke 20.4. Christ owning the Figures in their time and place, proved thereby their Institution to be divine, but all this was before he was offered up; for when he was offered up, then he blotted out the Hand-writing of Or­dinances, took it out of the way, nailed it to his Cross, Col. 2.14. [Page 16] When Christ, (saith Piscator on this place) was nailed to the Cross, even then the Ritual Observances of Moses were sore wounded, yea, abolished. The first Covenant (saith the Apostle) stood only in Meats and Drinks, and divers Washings or Baptisms, and carnet Ordinances, imposed until the time of Reformation, the Figures, which could not perfect the Observers, as pertaining to the conscience, were to give way to the Evangelical and Spiritual VVorship brought in by the Substance, Hebr. 9. The Gospel-Time is a Time of Re­formation; so such as stick to the Figure, and will not have the black Lines of their Corruptions washed away by the Blood of the Lamb, such remain unreformed. Though Christ owned the Shadows before he was offered up, yet when he was offer­ed up, risen and ascended, and the Promise of the Father fulfilled, the Spirit, wherewith Christ baptizes, revealed, then these things were not preached up, but against; then Paul preached against circumcision outward, Gal. 5.2. saying, If ye be circumcised, Christ shall prosit you nothing; yea, he tell them, they bewitch'd them, who entangled them in the droughty Desert of Ritual Obser­vances; and he preached circumcision inward: Stephen bare re­cord, saying, The Most High dwells not in Temples made with hands, Acts 7. Yea, and Paul said, The Priesthood was changed, Hebr. 7.12. Yea, and Paul said, Christ sent me not to baptize, 1 Cor. 1.17. saying further, There is one Lord, one Faith, one baptism, Ephes. 4.5. There had been two Baptisms, John's with Water, Christ's with the Spirit without Water; but now the Shadow had given way to the Substance, one Baptism, saith he; and he tells what it was, by one Spirit into one Body, 1 Cor. 12.13. by one Spirit, not by Water: So that the Spirit's Baptism, which is Christ's Baptism, is the One Baptism which he preached up in the Churches: Who are of God, may read here the Temporary Baptism of John laid aside, and the Spirit's Baptism preached up; Shadows have no footing in Christ's Kingdom. When Jesus was baptized, he went straight-way out of the Water, and the Spi­rit descended like a Dove upon him, the Spirit wherewith Christ baptizeth; and a Voice from Heaven said, This is my beloved Son, in whom I am well pleased, Mat. 3. and in another place, Hear ye him: Not Moses with his Laver-Washing, not Iohn with his Jor­dan-Washing, [Page 17]hear the Son, who baptizes with the holy Spirit and with Fire, not with visible Water: thus the Legal Rites, which Christ allowed of before he was offered up, the Apostles, after his return in Spirit, they testified against the same, yet in so doing were not Transgressors of Christ's Doctrine, but had his Mind: These things being truly considered, and weighed in the Ballance of the Sanctuary, it cannot but appear, that it shews no soundness of Judgment to plead, that Christ's being baptized by Iohn, perpetuates Water-Baptism or Rantism in the Evangelical Dispensation. Paul said to the Collossions, If ye be dead with Christ, from the Rudiments of the world, why as though living in the world are ye subject to Ordinances? touch not, taste not, handle not, Col. 2.20, 21. Things that had been of Divine Institution, when con­tinued beyond the Bounds of their season and time, became world­ly Rudiments and Doctrines of Men.

Obj. Go ye therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the holy Ghost; doth not this Institution enjoyn all Ministers to Baptize?

Answ This Scripture hath been much abused by Translators and Interpreters, and alledged to patronize the Formal Inventi­ons of men, as may appear by what follows, being truly interpre­ted 'tis thus rendred, Go ye therefore, disciple all Nations, baptizing or dipping them into the Name of the Father; and of the Son, and of the holy Spirit: and it makes nothing for Water Baptism, nor for Rantism; for Christ having qualified his Apostles to be his Wit­nesses to the uttermost parts of the Earth, sent them not to preach up Iohn, and his VVater-baptism, but to preach the Everlasting Gospel, Christ, and his Baptism, which is spiritual: Iohn said and bare record, that he baptized with VVater; but he that was to come, Christ Jesus, should baptize with the holy spirit. Now, to say, Christ baptized with Water, or sent his Apostles to baptize there­with, is to question the Testimony and Record of Iohn, who said, he should baptize with the holy spirit. After Christ was ri­sen from the Dead, he met his Disciples on a Montain in Galilee, first telling them, that all Power was given unto him in Heaven [Page 18]and in Earth, then he informed them what their Work should be.

First, To Disciple the Nations; that is, by the Power of their Ministry to bring them to be Disciples of Christ, to learn of him to know his Teaching, to take up his Yoke, to bear the same, to learn Obedience, to come into the self-denying state of Disciple­ship, so the word [...]riginally imports, saith Bullenger, Zwinglius, Leigh, Fisher, &c. Trapp.

Secondly, He told his Disciples, that they should baptize or dip the Nations, not in the Name, but into the Name of the Father, &c. Dell, Fisher, Hammon, Trapp. And what is it to baptize or dip into the Name of the Father? Even the same that Paul spoke of, when he said, By one spirit we are all bap­t [...]zed into one body, 1 Cor. 12.13. So that it is the Spirit that baptizeth into one Body, as also into the Name of the Father, to be a living Member of that Body, whereof Christ is the Head; 'tis the Spirit that effects this, not visible Water.

Furthermore, Christ in these words commanded not his Disci­ple to turn back to John's Ministration, to dip them in Jordan, or in any other River, or in a Bowl, Bason or Font, but into the Name of the Father, &c. which is no other thing then by the Power of the Spirit, whereof they were Ministers, to bring them into the Power of God, to have fellowship with him through the Spirit. Now, the Name of God is his Vertue or Power, as, In my Name they shall cast out Devils; that is, in my Power; this Zwinglius on this place observes.

Teachers in Sprinkling of Infants, which they call Baptism, use this Scripture as a Form of words, saying, I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost; which thing the Apostles did not, which undoubtedly they would have done, if Christ had commanded it, as an absolute Form.

Further, Zwinglius said of this place, Christus Jesus baptismi, formulam qua uteremur, his verbis, non instituit, quemadmodum Theologi hactenus falso tradiderunt: that is, Christ Jesus did not in these words institute a form of Baptism, which we should use, as Divines have hitherto falsly taught. This was the Testimony of Zwinglius, who in his Day was a great Opposer of Anabaptists, [Page 19]Lib de bap. pag. 66. Tom. 2. oper. Piscator on the same place peaks fully to the same purpose.

Again, This place cannot be meant of Water-baptism, because Paul thanked God he had baptized none but such and such; for (saith he) Christ sent me not to baptize, but to preach the Gospel, 1 Cor. 1.14, 15, 16, 17. yet he fulfilled that, Mat. 28. he prea­ched the Gospel in a circuit from Jerusalem to Illyricum, and many by his Ministry were discipled, brought into the state of Disciples, to learn of Christ, yea, and into the Name of God, that is, into his Power; many were baptized into the Name of the Father, as his Sons; into the Name of his Son, as his Jewels and Ransomed Ones; into the Name of the Holy Spirit, as his Sanctified Ones; these knew the One Baptism, by One Spirit, into One Body.

Why doth Paul thank God, that he baptized none but such and such? 1st, Because he saw them idolizing and jangling about it, which he knew to be a thing not of absolute Necessity, not a Com­mand of Christ, but used or born with for a season, for the sake of the Weak, and others, in reference to Iohn's Ministry, if he had commonly practised it before, from his Practice, they might have been strengthned in their Thoughts about it, he being a great A­postle. Secondly, He thanks God, that he baptized none but such and such; And why? Because he was not sent of Christ so to do. Thirdly, Lest some should say, that he baptized in his own Name, rather into his own Name, as the Greek Copies and divers English Translations render it; seeing from Christ, in whose Name he came, he had no Command so to do. What Ambassadour of an earth­ly Prince, commissioned to treat with a forreign Prince, about e­special Matters if he fail, in reference to the Contents of his Com­mission, and treat about Matters whereto he was not commission­ed; can he expect that his Prince's Favour should be unto him as Dew upon the Grass, or rather that his Wrath should be as the Roaring of a Lyon? So if that in Matth. 28. had been a Com­mand obligatory to all Gospel-Ministers, to Baptize with outward Water, could Paul have Cause of Rejoycing in that he fulfilled [...]ot the Command? Consider this, and judge.

Cbj. That in Mat. 28. must needs relate to outward Water; for the Apostles could not Baptize with the Spirit.

Answ. Who as thus reason, are ignorant of the Ministry of Christ, which is a Ministry of the Spirit; for all that are sent of Christ, through their Ministry people are turned from Darkness to Light, and translated from Death to Life, where Christ's Bap­tism is known; and this they do as indued with Power from above, John 17.18. As thou hast sent me into the World (saith Christ) e­ven so send I them. And must not Christ and his Ministers be found in one Work? even to turn people from Satan's power to the Pow­er of God, where the spiritual Baptism is. While Peter preach­ed to Cornelius, and his Kinsmen and near Friends, the holy Spi­rit fell on them, Acts 10. wherein Christ's Baptism is. Moreo­ver Paul laid his Hands on certain, and the holy Spirit fell upon them, Acts 19. even that Spirit wherewith Christ baptizeth. Yea, and in Acts 26. Paul gave a Relation of his Call, as also of his Work; I (saith the Lord) have appeared unto thee for this purpose, to make thee a Minister: And what was his Work? In preaching to the Gentiles, to open their Eyes, to turn them from Darkness to Light, from the power of Satan usto God, that they may receive For­giveness of Sins, and an Inheritance among them that are sanctified by Faith in Christ Iesus. Paul declared his Commission to preach, and the Effects of it was glorious, Conversion, Faith, Remission of Sins, Sanctification, Salvation; he took not Flesh and Blood into counsel, evil Counsellors for the Soul; but silencing Flesh, en­tertaining a noble Resolution, he put himself into the hand of God, saying in effect, Te duce, vera sequor; To duce, falsa nego. Consider, Paul in and through the Virtue of him that sent him, opened peoples Eyes, and turned them from Darkness to Light, and from Satan's power unto God: Were not these Wit­nesses of the Spirit's Baptism? Yes; for without the Spirit, and its Baptism, none come to God, nor out of Satans power: Thus Paul discipled the Gentiles, that received his Testimony, and bap­tized them in and through the Spirit, into the Name of the Fa­ther, [Page 21]and of the Son, and of the holy Spirit; and this was and is done, not by Water-baptism without, but by the Spirit's Bap­tism within.

Again, 2 Cor. 3.6. Paul testifies, That they were made of God able Ministers of the New Testament, not of the Letter, but of the Spirit, even of the Spirit in which Christ's Baptism is revealed: And Paul demanded of the Galatians, saying, Received ye the Spirit by the Works of the Law, or by the hearing of Faith? Gal. 3.2. As if he should have said, True it is, you have received the Spirit, but not by the Works of the Law, but by the hearing of Faith; so that the Apostles preaching the Word of Faith unto them, they received the Spirit, even that Spirit which baptizeth into one Body.

So that it is clear unto me, that such as alledge this Scripture, Go and teach all Nations, baptizing them in the Name of the Father, &c. to patronize Water-Baptism or Rantism, that is, dipping or sprinkling, in Gospel-dayes, they are Wresters and Per­verters of the Scripture; and that this Scripture, as many others, hath in the dark Night of Apostacy been wrested, perverted, a­bused and mis-interpreted, beside what hath been spoken, may be more fully made apparent.

Zuinglius and Piscator say expresly, that ‘Christ Jesus did not in those words institute a Form of Baptism, and that Divines had taught falsly, who held it out as a Form.’

One Gulielmus, who was a Roman-Catholick, taught, ‘That the Form of Baptism should be thus, I baptize thee in the Name of the Father, of the Son, of the holy Ghost, and of the blessed Virgin Mary, Cent. 13. Mag. 419.’

There was a certain Priest, who being a Lack Latin, said in baptizing, Baptizo te in nomine patria, et filia, et spiritu sancta; which is false Latine, as Latinists know; about this there was no small contention, as, whether the Baptism was lawful, yea or nay, where False Latin was broached; Bonifacius Bishop under Car [...] ­lus Magnus, was of Opinion, that the Party thus baptized ought to be Re-baptized; upon which Pope Zacharias wrote to Doni­facius, That he should not be Re-baptized, for that notwithstan­ding the False Latine, it was True Baptism; he also put him in [Page 22]mind of the Custom of the Church, that if any were baptized by Hereticks, such should not be re-baptized, but only purged by Imposition of Hands: Thus False Latin got the Day.

A Bishop of Paris in a Synod expressed himself thus, ‘Let Bap­tism be celebrated with Reverence, and let the Priest be very cau­tious in the Distinction and Pronuntiation of Words, in which all the Vertue of the Sacrament and the Salvation of Children consists, Statut. Synodal. Odonis Parisiensis Episcopi.’ This is a strange, yea, an unchristian Doctrine, denying the Virgin's Birth, Jesus, by interpretation a Saviour, in whom alone Salvation is, and ascribing the same to Water without, Formal Words, Di­stinctions and Pronuntiation without.

Obj. The Apostles practised Water-baptism, not only before the coming in of Christ's Baptism, but after, as 'tis evident in the Acts of the Apostles; doth not this infer the continuance of it in Gospol­times?

Answ. As it was said in a certain Case, so may I say in this, Ju­dicis officium est, ut res; it a tempora rerum; Quarere— that is, A Judge must not only enquire after things, but also after their Times and Seasons: True it is, the Apostles for a season practised Water-Baptism, not Rantism, that is, Dipping, not Sprinkling; but whether they did it by Command, or by Permission, hath been a point of controversie: As for me and Thousands more, we be­lieve, that they did it not by Command from Christ, but took it up, and continued it for a season, in relation to Iohn's Water-Baptism, as Paul said in a certain case, 1 Cor. 7.6. But I speak this by Permission, and not by Commandment. After the Ascension of Christ some of the Apostles used outward circumcision, not as by Christ's Command, but in relation to Moses, for their sakes (for a season) who were weak, or otherwise affected, certainly know­ing that soon after the Virtue and Purity of Circumcision made without Hands, would put an End to Circumcision outward; for the Mosaical Shadows and Figures were the most truly put off when t [...]ey felt the Substance, Christ, the Life, the End of such things risen in their mortal Bodies; for, as the Sun-light swallows [Page 23]up the Moon-light, and as Darkness is chased away when the Sun appears, and mounts up in its lustre, so all out­ward Shadows, Types and Figures, from the dayes of Righ­teous Abel to John, were to vanish as the Life of Christ came to be exalted in his Church; John intimated thus much when he said, I must decrease, he must increase: So John's Water-baptism was to decrease, Iohn being a Fore-runner, and his Servant, was to resign up his Baptism to Christ, yea, and as a Servant to deliver all things into his hands, as Heir and Lor [...]: Iohn's Baptism reached unto Christ's Kingdom, but hath no place therein; yea, and to bring Shadows and Figures into his King­dom, is (if rightly understood) antichristian; for his Kingdom is wholely spiritual, and in his Church he is a Bundle of Myrh, yes, that very thing which from Abel to Iohn was represented by outward Shadows.

So that those the Apostles baptized, as internally, I am per­swaded, they did it for a season in relation to John's Ministration, for the sake of the Weak, and of others, the Day being but even dawning, which was to put an End unto and fulfil the Laver-Wa­shing, yea, and the Jordan-washing, as all other Shadows from Abel to that very season.

And that they baptized on this Account, and not by a Com­mand of Christ, several Grounds induce me to believe:

First, Paul a chosen Vessel, who planted many Churches, yet altogether ceased from John's Ministration of Water-baptism, after that he had used it twice or thrice, as probably all the Apo­stles did, 1 Cor. 1.14, 15, 16, 17. he thanks God that he baptized none but such and such, saying expresly, Christ sent him not to bap­tize, dip or plung their Bodies in Outward Water, though he did is to a few, yet he had no command for it: Hence it necessarily follows, that he did it by Permission, in reference to John's Ministration, for the sake of the Weak, or of others, and the present time, till the Lord Christ, the End of all Figures, was more revealed in them: What was he sent to do? To preach the Gospel, Christ, and his Baptism, which washes inwardly, fulfilling outward Wa­shings.

Secondly, This Paul, who had the Mind of Christ, held out [Page 24]but one continuing Baptism in the Kingdom of Christ, writing to the Saints at Ephesus, he said, There is one Lord, one Faith, one Baptism, Ephes. 4.5. There had been two Baptisms, Iohn's with Water, Christ's with the Spirit; yet the one is repealed, and not preached up among them. So to the wise in heart I ap­peal, whether this one Baptism he preached up, was John's with Water, or Christ's with the Spirit; and whatever thou be that sayes that the one Baptism which the Apostle preached up, was John's Water Baptism, I tell thee thou denyes Christ, and his Baptism with the Spirit, and sets John and his Water-baptism in his Throne, thou stumblest at the Rock, the Day-Star thou knowest not, nor the Sun of Righteousness risen, and the Sha­dows flown away. Now if any scruple this Scripture, and sim­ply desires to be resolved, whether Baptism he preaches up, the Mouth of Paul in another place may inform thee, 1 Cor. 12.13. By one Spirit we are all baptized into one Body. Here thou may'st be satisfied, he tells thee, there is One Baptism; he also informs thee, what that one Baptism is, not into Iordan, not into a Bowl, Bason or Font, but by the one Spirit into one Body. So to every seeing Eye Iohn's Water-baptism is here laid aside, his Or­dinance thereto repeal'd. Now it being that Paul was not sent to baptize with Water, and that he preached up one baptism, and that of the Spirit, it necessarily follows, that whom he baptized with Water, he did it by Permission in reference to Iohn's Mini­stration; Using and Instituting are two things; the Apostles Con­discended where they never Commanded.

And whereas some alledge, The Eunuch said unto Philip, Here is Water, what doth hinder me to be baptized? Philip said, If thou believe with all thy heart, thou mayest, Acts 8.36, 37. He saith not thou must; he held it not to be of absolute Necessity, so con­descended, as before: The holy Spirit, which seals up to God, was received without Water-baptism, or Rantism; where then is the Necessity of Dipping or Sprinkling?

Now, in reference to what was last objected, several Testimo­nies consonant to what I here assert, might be produced, and that of such, who were not of mean Account in their Day, their Works by many yet had in esteem.

‘The use of the Ceremonial Law (saith Wollebius in his com­mon places) was profitab [...]e before the Death of Christ; after his Death unto the Promulgation or spreading abroad of the Gospel, it [...] as indifferent, but after the Promulgation or clear publishing of the Gospel, the observation of Ceremonies is not only unwholsome, and unprofitable, but also deadly. Hence Paul at the beginning, would have Timothy Circumcised, be­cause of the weakness of the Jews, Acts 16.3. but after that the Gospel was more fully Preached; he would not yield that Titus should be Circumcised, Gal. 2. And saith he, 'The Observa­tion of Iewish Ceremonies would now be nothing but a denying of the Coming and Death of Chr [...]st.’ So there was a time (say I) when Iordan-washing was profitable; there was a time, when it was indifferent, in which time the Apostles made some use of it; and there is a time, when it may be said to be Antichristian, in pleading for the outward Washing, when the Laver of Regene­ration, filled with the Water of Life, for the clensing of the in­ward Man, is set open, and when performed in that Spirit which is at Enmity unto Christ.

Wilfred, a Presbyter, reasoning with Bishop Coleman, about the time of the celebration of Easter, said, ‘God forbid we shou'd accuse the Apostle of Folly, when he observed the Precepts of Moses, the Church as yet Iudaizing in many things; neither were the Apostles on a sudden able to abolish all Legal Observan­ces, which had been of Divine Institution: On this account Paul circumcised Timothy, offered in the Temple; purified himself, allowed of Head-shaving, had his Head shorn at Cencrea, pro­fitable to no other end, but to avoid ministring of Offence to the Jews, who being weak saw not the End of these things; in the year 664.’

Piscator on Acts 16.3. saith, ‘After the Example of Paul and Timothy, that the Weak may be gained, let us not refuse to sub­mit unto troublesome things, which otherwise we might with a good Conscience forbear.’

‘ Paul (saith Trapp on 1 Cor. 9.) became all things to all men that he might save some; and how? not in conforming to their Impieties, but in the Use of things indifferent, in Bowels of [Page 26]Compassion to them. Paul (saith he) harp'd much of this String, out of a fervent and ardent Desire to gain Souls to the Lord.’

‘Though many Legal Types (saith Gell) continued some con­siderable time after Christ's Death, yet they lost their positive and obligatory Power, and were used only as Adiaphora, things indifferent, in Compliance with the inveterate Prejudices of new Converts, lately brought over from Judaism, who could not quickly lay aside that great Veneration, which they had for the Rites of Mosaik Institutions.’

Obj. Peter baptized some Gentiles after that the Spirit was fain upon them; doth not this perpetuate Water-Baptism?

Answ. True it is, while Peter preached the Everlasting Gospel unto the Gentiles, the Gift of the Holy Spirit was poured out up­on them; then said Peter, Can any man forbid Water, that these should not be baptized, which have received the Holy Spirit as well as we? Acts 10.44, &c. The Grounds and Reasons why Wa­ter-Baptism, John's Ministration, was some time used for a sea­son in the primitive times by the Apostles, are before mentioned: I do not believe, that Peter had any more Command for Water-Baptism then Paul had, who said expresly, Christ sent me not to baptize, but to preach the Gospel: Yea, and this Paul said, Acts 20.27. I have not shunned to declare unto you the whole Counsel of God. It seems John's Ministration of Water-Baptism's Conti­nuance was not of his Counsel: Where did he exhort Timothy, Titus, Philemon, or any of the Churches he wrote Epistles to, to continue Water-baptism? on the contrary he shews it was fulfil­led, ended, repealed, as hath before been spoken to, though in Relation to Iohn's Ministration, and in Compliance with the pre­sent State, he baptized some few, as others upon the same grounds did. Paul circumcised Timothy; yet in 1 Cor. 7.19. he saith, Circumcision is nothing, and Ʋncircumcision is nothing; but the keeping of the commandments of God: The same may be said of Water-baptism, 'Ti [...] not Dipping, or Not Dipping, but the kee­ping of the Commandments of God; this is the bonum hominis, [Page 27]the totum hominis, the one thing necessary, 'twas not easie to bring them from what had been commanded, but as Truth discovered it self to be the Substance thereof: Paul writing to the Galatians said, How turn ye again to the weak and beggarly Elements, where­unto ye desire again to be in Bondage? Gal. 4.9. W [...]at is earthly and beggarly is not of power to enrich with spiritual Blessings: Water is an Element, & appertains to the elemen [...]ary Part in man, which is to pass away, in the Revelation of the Substance, which turns out the earthly within, and earthly Rudiments without, establishing a Kingdom in Righteousness and Substance, out of Figures and Shadows. Peter never ascribed Regeneration to outward Water; neither did he preach, That Children ( damnati priusquam nati; that is, damned before they be born, as the Doctrine is now) by sprinkling Water upon them, are made Members of Christ, Children of God, and Inheritors of the Kingdom of Heaven; but he ascribed Regeneration to the Eternal Word, saying, Being born again, not of corruptible Seed, but of in­corruptible, by the Word of God, which lives and abides forever, 1 Pet. 1.23.

Peter, a Fisher of Men, having caught a Draught of Gentiles, was right-glad thereof; so in Compliance with the present Sea­son, as others did, condescended to Outward Water, which wa­shes the Outward Man, and might take Occasion therefrom to exhort them to wait for an Encrease of the Spirit's Virtue and Power, the Heavenly Baptism, which washeth the Inward Man, for inward cleansing; the Effect of the Spirit's Baptism is a gradu­al Work.

The Third Assertion. Christ's Baptism in or with the Spirit only, is the Baptism that is to continue in the Church to the End of the World.

JOhn being the Fore-runner of Christ, according to the Fa­ther's Appointment, was to baptize with Outward Water, John 1.33. to wash away the Filth of the Outward Man, sha­dowing out Christ ready to be revealed, and by his spiritual Bap­tism to cleanse the Inward Man, to make it a Habitation of God; and this Water-baptism was to be of less Continuance then the Shadows of Moses, as the Morning-Star, though brighter then the other Stars, shines less while then they, because the sudden Appearance of the Sun swallows it up: So John's Water-baptism, though its Beginning was long after Circumcision, commanded in Abraham's dayes, and the Shadows of the First Priesthood, commanded in the dayes of Moses, yet was it to have an End with them: for when as after Christ's Ascension, Christ's Baptism began, cleansing inwardly, then John's Baptism, a Figure thereof was ended and fulfilled, the Shadow was to give way to the Sub­stance, the Sign to the Truth, the Letter to the Spirit, the Ser­vant to the Son; for, as the Prophets were until John, so John was until Christ; and John must no more exceed his Bounds, then Moses and the Prophets theirs: as the Prophets gave up to John, so Iohn was to give up to Christ: Iohn, a Creature, had a Temporary Baptism; but Christ, who is the same to day, yesterday and forever, hath an Everlasting Baptism, by the Spirit into one Body: and Christ's Kingdom stands not in Signs, Figures and Shadows, but in Righteousness, Peace and Joy in that Spirit wherewith he baptizeth.

Now, after Iohn's Water-Baptism had continued some 4 Years, then Christ's Baptism with the Spirit, without Water, began to be manifested, as you may see Acts 1.5. Christ told his Disci­ples, saying, John truly baptized with Water, but ye shall be bapti­zed [Page 29]with the holy Spirit not many dayes hence. Confider, they were not to stick in Iohn's Baptism, much les. in Rantism, a Tra­dition then unheard of, nor build their Tarbernacles there, nor judge it sufficient, but were to wait for the Promise of the Father, even the Spirit, wherewith Christ baptizeth; the plentiful effusi­on of the Spirit was reserved as the great Blessing of Gospel-days, of the Evangelical State and Dispensation, which is to run parallel with the Age and Duration of the World; herein the Everlast­ing Gospel is preached to Kindreds Tongues and Nations.

T [...]is precious Promise of the Father was accomplished and ful­filled at the Day of Pentecost, when the Disciples were waiting together in one Place, Cloven Tongues, like, as of Fire, sate up­on each of them, and they were all filled with the Holy Spirit, and spake with other Tongues, as the Spirit gave them Utterance, Acts 2.1, 2, 3, 4. Thus it was evident and manifest, that Iohn the Baptist was a true Prophet, who said, I baptize with Water, but Christ shall baptize with the Holy Spirit and with Fire. Christ, Acts Chap. 1. bad them wait for the promise of the Father; he told them what the Promise was, even the Baptism with the holy Spirit; and they received what they waited for at the Day of Pentecost, Acts 20. they were filled with the holy Spi­rit, which was Christ's Baptism without Water; mark this, with­out Water, more excellent then Iohn's Baptism with Water. Now Baptists and Rantists, Dippers and Sprinklers, for the most part are faln into that Diminution, Deprivation, or utter Abo­lution of divine Understanding, as that it seems ridiculous, or al [...]ogether erroneous, to tell them of a Baptism without Waters This of Pentecost was the beginning of Christ's Baptism, after he was ascended; to this Iohn witnessed, saying, Joh. 7.39. He that believeth on me (said Christ) out of his Belly shall flow Rivers of living Water: but this spake he of the Spirit, which they that believe on him should receive; for the holy Spirit was not yet gi­ven, because that Jesus was not yet glorified; but as soon as he was glorified, then he began to let out the Power of his Spirit, even his Baptism, the Progress of Christ's Spiritual Baptism was further manifested, as Acts 8.17. Peter and Iohn laid their hands on the Believing. Samaritans, and they received the holy Spirit; [Page 30]after this the Apostle Peter preached Christ to Correlius, his fa­mily and Friends, the holy Spirit fell upon them, Acts 10.44. Moreover, all the Saints at Pome, at Corinth, in Galatia, in E­phesus, in Philippi, in Coloss, in Pontus, in Capadocia, in Asu [...], in Bithyniae, yea, and all the true Churches were in their respe­ctive Measures Partakers of the Spirit of the Lord, and of its Baptism, which was and is the One Baptism to continue in the Church of Christ to the End of the World; for, in the Church, the Kingdom of Christ, the Apostles preached not up Circumci­sion nor Baptisms, but one Circumcision made without Hands, one Baptism by the Spirit into one Body, and of the Necessity of the Continuance of the Spirit's Baptism in the Church of Christ, let the Wise in Heart, who read these things, consider:

• First, Without the Spirit's Baptism, none come to fee the Volumn of Corruptions in his Heart to be cancelled, none escape the Bondage, Slavery, Darkness, Defilements and Reprobate State of corrupt Nature, but who walk in the Light, wherewith Christ hath enlightned them, and submit to its Guidance, they encrease in heavenly Encreases, they grow in the Spirit, and seel its Baptism, so receive a New Nature, and their Thoughts, Words and Works are savoury, Effects and Fruits of this new and hea­venly Nature: Peter wrote to the Saints who were Partakers of the Divine Nature, 2 Pet. 1.4. Here the Image of God is re­newed, the Life of God known, Fellowship with him in his Ho­liness and Purity, yea, in his Blessednes [...], in the beatifical Pre­sence and Brightness of his Glory, this Outward Washing, though a Thousand times over, can never bring unto, but leaves the old Nature, the cursed Nature, alive and vigorous in the Creature.
• Secondly, Christ's Baptism gives a New Name, who hearken to Wisdom's Teaching, and in the Cros of Christ see Sin cruci­fied in their Mortal Bodies, and with the Sword of the Spirit, in which the Evangelical Baptism is, see the Enmity slain, such re­ceive a New Name; To him that overcomes, will I give to eat of the hidden Manna; I will give him a white Stone, and in the Stone a New Name written, which no man knows saving he that receives it, [Page 31]Rev. 2.17. The Lord's Worthies are fed with Heavenly Manna, hidden from the Wise, from the Prudent, from the Princes of this World; they have a White Stone, in which they are com­forted, notwithstanding all the black Coles, wherewith the world seeks to besmear them; this Stone may spiritually be called Eben­ezer, by interpretation, the Stone of Help; these have a New Name, better then that of Son; and Daughters, Isa. 56.5. Here, not thorough Willing, Runeing and carnal Conformity, but through Faith, the Spirit of Adoption is received, wherein Christ's Bap­t [...]sm is witnessed; and because you are Sons, God hath sent forth the Spirit of his Son, crying, Abba Father, Gal. 4.6. God hath no Still-born Children; the Spirit of Grace is a Spirit of Supplication, to this New Name, Adoption, Cry of Abba Father, Outward Washing cannot bring; 'tis a rich, yea, an enriching Gi [...]t, neceived by the Hand of Faith, Rom. 8.15.
• Thirdly, The Spirit's Baptism must continue in the Church, o­therwise no true Worship, without it the true Worship is not known; the Woman of Samaria acknowledging Christ to be a Prophet, forth-with she sought to be satisfied in a Case of Con­science, concerning Worshipping in that Mountain, or in Jeru­salem, Christ said unto her, The hour cometh, when ye shall neither in this Mountain, nor yet at Jerusalem, worship the Father; for God is a Spirit, and they that worship him, must worship him in Spi­rit and in Truth, John 4.24. How? In Spirit, in Opposition to the carnal and idolatrous Worship of the Samaritans, who worshipped God under the Representation of a Dove: How must God be worshipped? In Truth, in Opposition to the Typical and Figurative Worship of the Jews, which was but a Shadow of the Gospel-worship. Paul bare record unto this Worship, saying, We are the Circumcision, which worship God in the Spirit; as truly it may be said, They are of Christs Baptism, who worship God in the Spirit; such as have their Luxuriances lopped of, unruly Passions mortified, and cast away as a superfluou. Fore-skin; such are inwardly circumcised, inwardly baptized by the One Spirit into One Body, in which the true Worship is.
• [Page 32] Fourthly, The Spirit's Baptism must continue in the Church, else no Translation into the Kingdom of Light; 'tis through the Spirit that Entrance is known thereinto: so that the Doctrine of Men, who preach, reach and affirm, that sprinkling of Infants, which they call Baptism, makes a M [...]mber of Christ, a Child of God, an Inheritor of the Kingdom of Heaven, is an antichristian Do­ctrine, setting outward Water in the place of the Spirit of Christ, whose Work only translates into the Kingdom of God; so that the Apostle Paul gave thanks to God, who had delivered them from the power of Darkness, and had translated them into the Kingdom of his dear Son, Col. 1.13. So 'tis the Power of God, who is a Spi­rit, that translates into the Kingdom of Christ; not extrinsecal, that is, outward water, as many erroneously teach; such as tru­ly have a Lot herein, though through the Malice of the old Serpent, they be cast into a dark Dungeon, yet may say in Faith­fulness and Verity, as Oscolampadius upon his Death-bed said, Hic sat lucis, Here within is plenty of Divine Light.
• Fifthly, The Baptism of the Spirit makes the Heart the Lord's Temple, outward Water tends not to the cleansing of the inside; but in the Faith the Spirit is received, which baptizes into one Body: Paul wrote to the Corinthians, saying, Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? and if any man defile the Temple of God, him shall God destroy; for the Temple of God is holy, which Temple ye are, 1 Cor. 3.16, 17. And this Temple is not washed by John's Ministration of out ward Water, but by Christ's Ministration of the Water of Life, 'tis swept by the Lord's Power, 'tis beautified with Holiness, perfu­med and sweetned with Heavenly Graces, like Incease and Myrrh; the Lord will dwell in a poor, provided it be a pure Heart, 1 Cor. 6.19, 20.
• Sixthly, The Spirit's Baptism enables to the Work of the Go­spel-Ministry; not Arts nor Sciences, nor Humane Endowments; not Aristotle's Ethicks, nor his Physicks, nor his Metaphysicks, makes a Minister of Christ, but the Virtue of the Spirit, where­with Christ baptizeth; The Spirit of the Lord is upon me (faith [Page 33]Christ) he hath anointed me to preach the Gospel to the Poor; see Luke 4 18. even the Gospel, a Word of Excellency, Authority, Certainty and Sufficiency: yea, and Christ said to his Disciples, John truly baptized with Water, but ye shall be baptized with the ho­ly Spirit not many dayes hence; and ye shall receive Power, after that the holy Spirit is come upon you; and ye shall be Witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the Earth, Acts 1.5, 8 Consider this, Christ himself here calls Baptism of the Spirit, the Power qualifying and enabling them to be his Witnesses. Yea, and 2 Pet. 1.21. Holy Men of God spake as they were moved by the holy Spirit; they were acted, carryed out of the Dungeon of Self, whence issue Dreams & Uncertainties, to say & do what God would have them. Yea and on the Day of Pentecost, Cloven Tongues like as of Fire, sate upon each of the Disciples, & they were all filled with the holy Spirit, and spake as the Spirit gave them Utterance, Acts 2. Thus were they baptized with the Spirit, Christ's Baptism, without Water, John's Baptism; and they were taught, both [...], to divide the Word aright, as also [...], to feot it aright, to teach well, and live well; so that in the sense of God's Innocency wrought in them, they commended them­selves as Examples for others to follow. Yea, and 1 Pet. 4.10. As every man hath received the Gift, even so minister the same one to another, at good Stewards of the manifold Grace of God. Cloups when full pour down, Presses over-flow, Aromatical Trees sweat out their precious and soveraign Oyls; so the divine­ly qualified Witnesses bring out rich Treasures, even lively and life-giving Oracles; this is through the Spirit's Baptism, not through Acquired Attainments and Accomplishments.
• Seventhly, The Spirit's Baptism brings into the true Service of God; for no Kindred, Tongue, Language, Nation, Family, Man or Woman hath an entrance into the pure Service of God; but inasmuch as they feel the Spirit of the Lord in them, mo­ving Heaven ward; for, as the Apostle said, But now we are de­livered from the Law, that being dead wherein we were held, that vve should serve in newness of Spirit, and not in the oldness of [Page 34]the Letter, Rom. 7.6. The true service of God is in the newness of that Spirit wherewith Christ baptizeth, in which man being kept, he holds constantly a Countermotion to the course of the World, to the torrent of its reigning corruptions, in this, Bodies are pre­sented a living Sacrifice, holy, acceptable unto God, which is their reasonable service, Rom. 12.1. a living Sacrifice instead of a Ram; sinful Passions are here slain instead of a Goat; unclean affections, instead of flying Fowls; vain Thoughts, foaring Pur­poses, wandring Imaginations are slain; this is read in those Bo­dies that are this living Sacrifice.
• Eighthly, The Spirits Baptism makes all that partake of it one in and with Christ, the Head: Christ prayed to his Father, say­ing, John 17.11. Holy Father, keep through thy own Name those whom thou hast given me, that they may be one, as we are; he pray­ed for their Oneness, who was heard of his Father: and Verse 20, 21. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, Father art in me, and I in thee, that they all may be one in us. No true Unity is out of the Lords Name; it is a strong Tower, a Munition of Rocks; here security and safeguard is known, a sure and sweet Haven to have recourse unto. After Christs A­scension, when the Spirit was received with which Christ bapti­zeth, the Churches were Witnesses of this Oneness; so Paul told the Galatians, Chap. 3.27, 28. As many of you as have been baptized into Christ, have put on Christ; there is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female; for ye are all one in Christ Jesus. These were clothed with the Sun; these were beautiful through divine Ornaments: Consider this, it was not through Water-baptism, but through the Spirits baptism, that Christ was put on, that Oneness was witnessed. And 1 Cor. 12.13. By one Spirit we are all baptized into one Body: So who become living Members of that Body whereof Christ is the Head, and feel themselves to be of the Cor­poration and Company of Believers, 'tis through the Spirits Bap­tism, not through outward Water. And 1 Cor. 6.17. He that is joyned unto the Lord is one Spirit. Further, Paul to the Ephe­sians [Page 35]said, Endeavouring to keep the Ʋnity of the Spirit in the Bond of Peace, Ep [...]es 4.3. So the Unity and Unanimity is in the Spi­rit, in which Christs Baptism is.
• Ninthly, The Spirits Baptism cleanseth from sin and iniqui­ty, so fulfils inwardly what. John's Water-baptism shadowed forth outwardly; 1 Cor. 6.9, 10, 11. Paul wrote to the Corin­thians, saying, Know ye not that the Ʋnrighteous shall not inherit the Kingdom of God: it is an undefiled Inheritance, the Unclean must not tread on that golden Pavement. And this Apostle ha­ving branched out such and such Workers of Iniquity, he con­cludes thus, And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. Consider this, when they came to be Partakers of the Spirit, to know its Baptisin, then they came to be washed, sanctified, yea, and justified also. The same A­postle wrote to the Saints at Ephesus, saying, Christ loved the Church, and gave himself for it, that he might sanctisie and cleanse it with the washing of Water, by the Word, that he might present it to himself a glorious Church, without Blemish, Spot or Wrinkle. Now 'tis not Water without, though man were washed a thou­sand times therewith, but the Spirit of the Lord, wherewith Christ baptizeth, where a Well of Water is known springing up unto eternal Life, that effects these things in the Church.
• Tenthly, The Spirits Baptism makes true Christians; so deny it, and sweep true Christianity from off the Earth. Paul writing to the Romans said, He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the Flesh; but he is a Jew which is one inwardly, and Circumcision is that of the Heart, in the Spirit, and not in the Lettir, whose Praise is not of man, but of God: and as truly it may be said, He is not a Christian that is one outwardly, neither is that Baptism which is outward in the Flesh; but he is a Christian which is one inwardly, and Baptism is that of the Heart, and not in the Letter, whose Praise is not of men, but of God: Gods Eye and Regard is to the inward Iew; and the inward Circumcision, to the inside Christian, to the [Page 36]inward Baptism; but mans Eye and Regard who knows not the Laver of Regeneration, is to the out-side Christian, to outward Baptism; for of the many Eplscopalians, Presbyterians, Indepen­dents, Baptists, and others, who have written of Baptism and Rantism, that is, dipping and sprinkling, few if any have written of the Baptism of Christ, with the Spirit, which John the Bap­tist, Christ, Peter, Paul, &c. bare witness to▪ the Virgins Birth was by the Angel unto Joseph named Jesus, by interpretation a Saviour; for saith he, He shall save his People from their Sins, Matth. 1.21. After he was baptized of John in Jordan, and the holy Spirit descended like a Dove upon him, from the divine A­nointing, which came upon him, he came to be called Messias and Christ, which both signifie anointed; Christ in Greek, as Mes [...] in Hebrew, signifies anointed, because he was anointed of the Father: Peter bare record of Christ, saying, God anointed Jesus of Nazareth w [...]th the holy Spirit and with Power▪ who were about doing good, and healing all that were oppressed of the Devil; for God was with him, Acts 10.38. Thus Jesus was the Anoint­ed, of the Father, the Christ, the Messias, and him the High Priests, Prophets and some Kings under the Law, anointed with material Oyl, represented: so Christians signifies Anointed Ones; and none are truly Christians, but as they partake of the Anoint­ing, whereby they become Members of Christ, spiritually influ­enced by Christ their Head, so become Kings and Priest unto God. The Disciples (as Acts 11.26.) were called Christians first in Antioch, called so by divine Direction, as the word signi­fies, saith Trapp on this place; the same Anointing which came upon Jesus, which God gave not by measure unto him, Joh. 3 34. the same Anointing is given in measure to the Members of Christ, of his Fulness they receive Grace for Grace; these are true Chri­stians, truly Anointed Ones, Hebr. 1.9. Thou hast loved Righ­teousness, and hated Iniquity, therefore God, even thy God, hath anointed thee with the oyl of Gladness above thy Fellows. Thus real Christians partake of the Anointing in their respective Measures; Christians are Christ's, and they that are Christs, have crucified the Flesh, with the Affections and Lusts, Gal. 5 24. Now such as take not up the Cross, but live in the Flesh, in the carnalizing [Page 37]Principle, and in this profess the Scriptures, God, Christ, and his Ordinances, so become swel'd with historical Knowledge and Notions, and hence conclude themselves Christians; I say, they are not really so, Non re, sed nomine Christiani; Not real, but nominal Christians, in Name only; even as such, who said, they were Jews, but were not, but were the Synagogue of Satan, Rev. 2.9. The Tucks at this day stile themselves Musulmans, that is, The only true believers: The Angel of the Church of Sardis was thus reproved, Thou hast a Name that thou livest, but art dead, Rev. 3.1. so could neither praise nor serve the living God: A Ship may be called Safeguard or Goodspeed, yet may fall into the Hand of Pirats: So specious Names of Christians, Believers, Church-members, advantage nothing, except the Cross of Christ be borne, the Anointed received, which truly makes such.
• Eleventhly, The Spirits Baptism saves, is present Salvation: Now who contend for Iohn's Ministry, Water-baptism, be it Dippers or Sprinklers, their discourse is of what the Saints en­joyed in the primitive times, and of what Salvation shall be in a­nother World, not waiting for Salvation and Redemption in this Life; but they that live not the Life of the Righteous, shall not dye the Death of the Righteous, nor shall have the Reward of the Righteous: but the Apostle Paul preached present Salvation, not by Iohn's Baptism, or Water-washing, but by the Baptism of Christ, through the renewing of the Spirit, Titus 3.5. According to his Mercy he saved us, by the Laver or Washing of Regeneration and renewing of the holy Spirit: so that, so far as a man is regenerated, renewed by the holy Spirit, which is Christs Baptism, so far he is saved from sin, and from the Reward thereof: this Laver of Re­generation fulfils inwardly what Moses's Laver and Iohn's Jordan-washing shadowed forth outwardly: this Laver of Regenerati­on removes the old Nature, and brings in a new Nature, whence issues new Thoughts, new Desires, new Words and new Works; he lives, thinks, speaks, works, loves and acts otherwise then he was wont; the Old Man and his Deeds are put off, the New Man and his Deeds are put on; Outward Water is not of that virtue to effect this in man, 'tis a Water of a more Heavenly Na­ture; [Page 38] Paul writing to the Saints at Ephesus, said, By Grace ye are saved, through Faith, and that not of your selves, it is the Gift of God, Ephes. 2.8. These were Witnesses of present salvation; they had known stirrings in the Womb of Grace, precious unto God, had persevered therein, so became God's Workmanship, to know the glorious Fabrick of the New Man erected in them; these were truly made alive unto God, who had lain rotting and stinking in the sepulchre of Corruption; these knew Christ's spiritual Baptism; to this purpose Peter [...]are record, saying, The like Figure whereunto even Baptism doth also now save, 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. Peter here speaks of the Ark of Noah, which by Command of the Lord was made of Gopher wood, Gen. 6.14. a kind of Cedar, saith the old Naturalist Pliny, which is not subject to Rottenness nor Worm-eatenness, but endures forever; a shadow of Christ Jesus, who is the same to day, yesterday and forever: so the Ark was a Figure of Christ, as it saved by Water outwardly: so Christ by his Bap­tism, the Water of Regeneration saves inwardly from the De­luge of sin, from the drowning Waves of iniquity and transgres­sion. Baptism saves now, saith Peter: But what Baptism doth he speak of? of John's with Water, or of Christ's with the Spi­rit? the Apostle answers this, lest any should misapprehend his sense and intent, he explains himself evidently and fully, saying, Not the putting away the Filth of the Flesh, the cleansing of the out­ward man, the effect of John's Baptism, but the Answer of a good Conscience towards God, the effect of Christs Baptism in and with the Spirit, which inwardly saves, and brings to know and witness the Answer of a good Conscience, by the Resurrecti­on of Jesus Christ, 1 Pet. 3.9, 20, 21.

Piscator on Matth. 3. gives his Testimony altogether answer­able to what is here written, saying, ‘That the Apostle Peter here ascribes Salvation to inward Baptism, not to the outward, which extends no further the [...] the outward man.’

Hammond, in his Paraphrase and Annotations on the New Te­stament, saith on the aforesaid place▪ ‘As the Ark in the Water kept men safe from drowning, even so Baptism doth save; not [Page 39]that of John, which cleansed but the Body, but that which is signified by it, even the Baptism of Christ with the Spirit, who saves from sin, and from the wages thereof.’

Obj. The Baptism here spoken of by Peter, must needs be Water-baptism, because he calls it a Figure; for it were not proper to call the Spirits Baptism a Figure.

Answ. I confess, while I had recourse only to our English Translations, this before was my own Objection; but consulting the Greek Copies, the thing was cleared unto me, and our English Translations appeared not so sound and clear as might be desired; Peter speaking of the Preservation of 8 Souls in the Ark by Water, saith, if truly translated, Whose Antitype Baptism doth also now save us; And what is this Antitype? even Christ, who baptizes with a spi­ritual and saving Baptism, even Christ, the Truth, the Sum, the Sub­stance, the Thing signified by Types and Figures; Circumcision outward was a Type, Circumcision inward the Antitype; Moses's Laver a Type, the Evangelical Laver of Regeneration the Anti­type; Anointing without a Type, Anointing within the Antitype; the Ark saving by Water without, a Type, Christ by his spiritual Baptism saving from the proud Billows of Wickedness and Un­cleanness is the Antitype; so that the Antitype comes in lieu, stead, place or room of the Type: [...] is the Greek word, and [...] signifies pro as well as contra; [...] Consul, [...] Proconsul, the Consuls Deputy, one that officiates for him; these things Linguists understand: so that though our English Transla­tion renders it, The like Figure whereunte even Baptism doth also now save us; yet it is properly, truly and answerable to the nature of Truth rendred, Whose Antitype Baptism doth also now save us, even as the Ark saved them of old. And if any say, This is but a Conceit or Whimsie of my own Head, let such read Gerh. on this word, who saith, [...] in hoc loco ipsam veritatem sig­nificat, typo ac figurae respondentem; that is, Antitype in this place of Peter, signifies the Truth it self, answering to the Type and Figure: Truth, that is Christ, the Way the Truth and the Life, who baptizeth with the Spirit, and saves from sin, as the Ark saved [Page 40]outwardly. Vatabalus, Grotius, Frafmus, Cap [...]dus, Beza, Ham­mond, gave their Testimonies to the same purpose.

If chi [...] Scripture of Peter held out a Figure or Type, then one Type would answer another, which were improper; for every shadow, type or fu [...]ure, rew [...] to the substance as its Fulfiller. Again, it were to conclude the Gospel-Dispensation, to be a state of figures and shadows, which is the sum and substance of all; the Kingdom of God stand not in Meat and Drink, but in Righte­ous [...], Peace and Joy in the holy Spirit, wherein the Redeem­ed cry Abba Father, Rom. 14. Visibles are temporal, as Moses's Laver-washing, John's Jordan-washing, imposed only until the Time of Reformation; but Invisibles are eternal, as the Spirit of the Lord is eternal, in which Christs Baptism is; such as center in temporals, that Eye being shut which sees into the beginning, before the temporals, these are but as an House without Pillars, tottering with every Blast, as a Ship without Anchor, tossed with every Wave; for the Establishment is in that which is E­ternal.

— Whose Antitype Baptism doth also now save us. By this Scripture (as all the wise in heart understand) Peter puts an End to Baptism of the Flesh, as Paul did to Circumcision of the Flesh; for saith Paul, Rom. 2.28, 29. He is not a Jew which is one out­wardly, neither is that Circumcision which is outward in the Flesh; but he is a Jew which is one inwardly, and Circumcision is that of the Heart, in the Spirit, and not in the Letter, whose Praise is not of men, but of God: which in effect is this, In Gospel-dayes, where all shadows are fulfilled, Circumcision in the Spirit puts an end to Circumcision in the Flesh, in effect Peter saith as much of Baptism; Baptism (saith he) saves, but not that Baptism which puts but away the Filth of the Flesh, but that Baptism of Christ in the Spirit, where the Answer of a good Conscience is known: Yea, by this Peter intimates, that Baptism in the Spirit puts an to Baptism in the Flesh; for of a Truth it may be said, He is not a Christian who is one outwardly, neither is that Baptism which is outward in the Flesh; but he is a Christian which is one inward­ly, and Baptism is that of the Heart, in the Spirit, and not in the Letter, whose Praife is not of men, but of God: For nei­ther [Page 41] Moses's Laver-shawing, nor John's Jordan-washing, could bring inward Cleanness and Purity of Conscience; therefore Christ put an end to all outward shadows, figures and Types, by the Power of his Spirit inwardly effecting and fulfilling that which they in an outward manner shadowed out. Many bear record in Truth to the Apostles Testimony, who said, The Law make nothing perfect, but the bringing in of a better hope, by the which we draw nigh unto God, Hebr. 7.19. Here is the perfect­ing of the Children of Light; here they are truly joynted whom Satan had dislocated. Paul, who was not sent to baptize, but to preach the Everlasting Gospel, a more weighty and ponderous Concern, he had his Call from Heaven; in writing to the Church at Rome, he speaks of Gifts differing, and exhorts every one to be faithful; but of baptizing with Water, he speaks not; but in o­ther places sets up the Spirit's Baptism, as conducing to the Salva­tion of the Soul.

So who are serious in the things of God, cannot but conclude from what is spoken, that the Spirit's Baptism is the only Baptism, peculiar to Gospel-dayes, and that the continuance thereof is of absolute necessity, whatever you be that deny it, to and in the Church, you shut out of the Church the divine Nature, the new Name, the true Worship, Translation into the Kingdom of God, the Lords Temple, the Gospel-Ministry, the true Ser­vice of God, true Unity, inward cleansing, true Christianity, present Salvation: and what is that Church, and what are the re­spective Members thereof, that are destitute hereof? Out-sides, Formalists, tossed to and fro, as a Feather or Froth upon the Waves, hurried about with every Wind of Doctrine, like Glas­ses blown into this or that shape at the pleasure of mans breath; what are Professors that are destitute of the Spirit and its Bap­tism? as hollow Trees in an old Wood, tall, but pithless, sapless and unsound. What are these lifeless Formalists? as a Bulrush, whose Colour is fresh, Skin smooth, Body knotless, yet nothing is within but a kind of spongeous unsubstantial substance. The Swan in the Law was rejected for sacrifice, as some affirm, because of her Black Skin under White Feathers: thus it is with Unscrip­turalized Out-side Formalists; their Performances, how specious [Page 42]soever, black Death reigning within, brings them not unto divine Acceptance, their most Religious Duties and Performances issue from Art and Acquired Parts, not from divine In-dwellings, who then touched with the sense and possession of the Lord's Presence, and with the Virtue of his spiritual Baptism, can be silent? And not, as the Lord's Worthies contend for it▪ of the which such excellent things are spoken; if Christ must have preheminence in all things, if he be All in his Church, beautified out of his Wardrobe, why is Outward Water so much magnified in Go­spel dayes? Christ is sufficient to and in his Church, without John, though John was of use in his season, to point out Christ to come; so the Baptism of Christ, without visible Water, is suffici­ent in his Church, without the Baptism of John with Water, though the Baptism of John with Water was useful in its season, being a shadow of a better thing to come, even of Christs Bap­tism with the Spirit, who said, He that believes on me, out of his Belly shall flow Rivers of living Water: but this spake he of the Spirit, which Believers in him should receive, John 7.38, 39. So that Believers receive the Spirit; so Christs Baptism, living Water is to flow out of the Womb of their Souls; they know the precious Virtue thereof, its Cooling, Cleansing, Thirst-quenching and Fructifying Virtue; they know the fulfilling of Moses's Laver and John's Jordan-Washing in their Mortal Bodies.

The Fourth Assertion. Rantism, that is, Sprinkling of Infants, is a Case unpresidented in the Primitive times, an Irreptitious Custom, sprung up in the Night of Apostacy, after the Falling Away from the Primitive Order.

I Have already shewed the Temporary Baptism of John, and have likewise spoken of the Baptism of Christ with the Spirit, and that this Baptism put an end to John's Water-baptism, as to the other shadows; so that to and in the gathered Churches one Baptism was preached, and that by one Spirit into one Body, the shadow being left off: now it remains that I inform you, how Dipping, which was John's Ministration came to be re-assumed, and likewise how Sprinkling of Infants got entrance among the Professers of Christianity.

Christ being upon the Mount of Olives with his Disciples, told them, that False Christs and False Prophets should come, Mat. 24. which John seeing fulfilling and fulfilled, said expresly, they were come, saying, Little Children, it is the last time; and as ye have heard that Antichrist shall come, even now are there many Anti­christs, whereby we know that it is the last time, [...] John 2.18

Paul in the Spirit of Discerning sore-saw and fore-told of an Apostacy, a Departure from the Faith, that seducing spirits should be heeded, and Doctrines of Devils, 1 Tim. 4.1.

John in the Spirit fore-saw all the world wondring after the Beast, Revel. 13.3. yea, and he saw and fore-told of a great Whore, that should sit upon many Waters, even upon Peoples, Multitudes, Nations and Tongues, Revel. 17.1, 15. yea, and he saw and fore-told, that all Nations, yea, Kings themselves, should be drunk with the Cup of Fornication, Revel. 18.3. Now as these things were in fulfilling, Darkness entred the Professors of Christianity, yea, and losing the Virtue and Influence of the Heavenly Pearl, [Page 44]Christ in them, the End, Fulfilling, and Substance of all shadows from Abel to himself, then they began to re-assume shadows and figures without them, then losing the pure Gra [...]n, they be­gan to magnifie the Husk, losing Christs spiritual Baptism, the bubling Spring of living Water, purifying inwardly; then they began to re-assume John's Ministration of Water-baptism out­wardly, yea, and to call it Christ Ordinance, then Divisions a­bounded; some baptized or sprinkled Old People on their Death-beds; some-baptized people in their more early Age, as when they were on pable of being catechized; some began to baptize or sprinkle Young Children; some baptized or sprinkled people after they were Dead; some baptized the living for the Dead; some baptized Children in their Mothers Womb, before they were born; some made the Chara­cter of a Cross in their Foreheads with a Burning Iron, which they called Christ's Baptism; some baptized themselves every year, still pretending and crying, Christs Ordinance. Zuinglius in his Ago taking notice of the Confusion of men in reference to Baptism, bore record in this manner, saying, In the beginning of my Book (saith he) I must ingeniously profess, that almost all those that have undertaken to write of Baptism, even from the very times of the A­postles, have (which I desire may be spoken with the favour of all) not in a few things erred from the Truth: Yea, and this Zuinglius, as well as they, erred also, the truly illuminated, Branches of the true Vine, turns from such as turn from the Life of the Scriptures, the End of Shadows, into Shadows and Inventions, 'tis more honourable to joyn to the Word without Men, then to joyn to Men without the Word.

Now of the fore-mentioned Confusion and Inventions con­cerning Baptism and Rantism, Dipping and Sprinkling, more followeth.

I profess, I have traced the steps of Antiquity, and have been diligent to search out the Original of sprinkling, that if possible I might find him out to whom this Tradition, Rantism, that is, sprinkling, may cry Abba Father; and what I have found there­to to relating, I freely commend to him that reads me.

I find it recorded, that about the year 230. lived one Cyprian, who was Bishop of Carthage, in which time the foggy Exhala­tions [Page 45]of Darkness much ascended the Hearts of the Professors of Christianity, yea, so much as that Christ's Baptism in and with the saving Spirit, the Water of Life being much lost within, they began exceedingly to magnifie Water without, the visible Element, thinking Water-baptism saved, ascribing Washing of Souls, Regeneration, taking away of Original Sin, freeing from Perdition, and eternal Salvation to it; yea, and in effect the Be­lief of this Doctrine remains, and in such as would be accounted high Sharers in Reformation, that the thing is so, multitudes of Testimonies might be produced.

Whence (saith Augustine) hath Water so much Virtue, as that it touches the Body, and washes the Heart, August. in Hom. 8.

Through baptismal Water men pass from Earth to Heaven, saith Ambrose de sacramentis.

As Water extinguisheth, cleanseth, and whiteneth above other Liquors, so in baptismal Water fleshly Lusts are quenched, Sin both original and actual washed away, Innocency begotten, saith Algerus.

Not particular men only, but even Councils were involved in this erroneous Conceit and Misapprehension.

The Council of Florence taught, That by Baptism we are spiri­tually born again; and that it imprints in the Soul a Character, that is, some spiritual sign; indeleble, that is, which cannot be blot­ted out: and further, That we are thereby made Members of Christ, of the Body of the Church, Summa Concil et Pontif.

The Trent Council taught, That by Baptism we put on Christ, and are thoroughly made New Creatures.

Children dying without it, are by the Roman-Catholicks ac­counted Heathen, and must not be buried in Hollowed Mould, Church, or Church-Yard. Protestants dancing after the same Pipe, accoun [...] such Heathen, and wanting their Christendom, so bury them behind the Church, so called.

This ancient Error of magnifying outward Water, when the the purifying Virtue of the Water of Life was lost, yet re­mains; 'tis read in the beginning of the old Catechism of present allowance, My Godfathers and Godmothers in my Baptism, wherein I was made a Member of Christ, a Child of God, and an Inheritor [Page 46]of the Kingdom of God. Is not here unspeakable Virtue ascribed to baptismal Water.

Mayer, in his Explanation of the English Catechism, para­phrasing on the before-cited words, saith, Outward Water makes none Partakers of such Priviledges, and that the Externals of the New are of no more Vertue then the Externals of the Old Testa­ment; alledging, that in Christ Jesus neither Circumcision avails any thing, nor Ʋncircumcision, but a New Creature, and the keep­ing of the Commandments of God. Baptism (saith he) confers not Grace, ex opere operato, as the Church of Rome teaches; and if not Grace, neither those precious Effects of Grace, neither is external baptismal Water any more effectual then the Blood of Bulls and Goats to take away sins, Hebr. 10.4.

But to return from this digression, in Cyprian's Age, though the Degeneration was not so great and general, as after­wards it became, yet they greatly magnified Water, and ascri­bed Salvation to it; so that converted Persons deferred their Bap­tism to as near their Latter-end as they could guess, so that they might have an Evidence of the Remission of their sins all at once; they were not willing to have it before, lest by after-sinning they should lose their Evidence: now in propounding this End to them­selves, sometimes they deferred their Baptism so long, as that through Extremity of Sickness and Weakness, or the like, they could not be baptized, that is, dipped; then one Magnus enqui­red of Cyprian, What they should do in such a case? Cyprian answered, Seeing it could not be done as it ought, without the hazard of the sick Persons Life, they must do it as well as they could, so that they might have the Element of Water applyed to them on their Beds, sprinkled upon them, alledging Ez. 36. I will sprinkle clean Water upon them, yet if they were restored again, they should be dipped in a River. Now Cyprian allowing of sprinkling in this case, people would make use of it in other cases; see Cyprian's Epistle to Magnus. Here you see the Author of Rantism, that is, Sprinkling, not Christ, nor the Apostles, but Cyprian; not in the dayes of Christ, but some Two Hundred and Thirty Years after; yet not Infants, but Old People were sprinkled. Also he pleads for the sprinkling of new converted Prisoners in the Prison-house; by degrees they [Page 47]let in the Custom of Sick Children, afterwards of All Children, Cypr. Lib. 4. Epist. 7. Magdib. pag. 126.

For further confirmation hereof, Musculus saith in his Common-Places, pag. 741. Anciently very many did defer their Baptism to the very utmost term of their Life, to the end that they might depart pure and blameless out of this Life, and so they did not suffer them­selve [...] to be baptized, except in their Bed, and that by sprinkling only, in the very point of Death, that they might dye with an Evidence; for this cause these were called Clinicks, that is, Bed-rid, and Clinick Baptism: in this manner Constantine the great, the Son of Helena, a zealous Professor, was baptized when about Sixty Five years old, being sick, and dyed a few dayes after, Socrat. Scholast. lib. 1. cap. 26. Mark this, that in the coming in of Rantism, that is, sprinkling; Old Men were sprinkled, not Infants.

In early Ages of the Church, Baptism (saith Cave) was defer­red till old Age.

Basil Bishop of Gesaria, though born of believing Parents, as his Father being Bishop of Nisen, was not baptized till aged, Osiander, Cent. 4. lib. 3.

Theodosius the Emperor, though born of Christian Parents, and instructed in the Faith, yet was not baptized till aged, Hi­storia tripartita, lib. 1.

Further, T [...]e Bohemiaen Confession holds out, that Baptism for the most part was administred to Men of riper years.

In Alexandria the holy Scriptures were read and interpreted by the Unbaptized, as well as by them that were Baptized: Which thing plainly evidences, that they ascribed not that vir­tue to Sprinkling or Infants, as afterwards men did, and now do.

It was a Custom among the Ancients, that they that were baptized, were baptized Naked, supposing that as they were stripped of their Garment, so by baptismal Water the old man, that is, in-dwelling sin and corruption was put off, Wolfgangus Musculus Dusanus in his Comment on the Psalms. This Custom continued very long, as Authors say.

They had a Custom in the Primitive Church (saith Trapp on Col. 2.12.) that the Party to be baptized clod himself with old cloaths, Which he put off when he entred into the baptismal Water, and at his coming [Page 48]out he put on new Clothes: What did they signifie hereby? That they conceived, that by the Virtue of baptismal Water, they put off the rotten Rags of Ʋnrighteousness, and put on the Garment of Righte­ousness and Salvation. Thus the Water of Life being much lost within, which cleanseth, washeth, purifieth, sanctifieth and ta­keth away Spots, Blemishes and spiritual Deformity, they ascribed this Work to Water without.

One said,

After this it came to be considered, that many dyed before they became old, therefore it was decreed, That Chil­dren, when growing to years of Discretion, should be in­structed in Christian-Principles, and then baptized. Zuinglius saith in his Book of Articles, That Children were alwayes openly instructed, and when their Faith had made an impression in their Hearts, and they confessed the same with their Mouthes, then were they admitted to Baptism. Here was Teaching before Bap­tism; but now they Sprinkle Infants, and many years after teach them.

The one Baptism, by one Spirit into one Body, being much lost, then they re-assumed John's Ministration of Water-Bap­tism, or an Imitation thereof. Johannes Bohemius saith, In time part it was the Custom to administer Baptism alone to those that were instructed in the Faith, and were before Easter (so called) and Pentecost catechized, and then upon their Confession they were baptized; this was done twice a year, at Easter (so called) and Pentecost; such as were baptized put on a White Garment when they came out of the Water, for the aforesaid Reason, or in token of that innocent course of Life they had en­gaged to walk in; this White Raiment, being exorcized and ex­suffed with sundry Ceremonies, they wore till the Sunday after Easter (so called) and on that day put it off; which Day, from those White Rayments, was called Dominica in Albis, that is, The Lord's Day in White. Concerning this Lactantius said, [Page 49]

The same Ceremony was observed by those that were baptized at Pentecost; so from their White Rayments Pentecost came to be called Whit sunday, that is, White-Sonday, in Memorial or Imi­tation thereof: When Infants are now baptized, they have on their Heads a White Cloth, called a Chrisome, Johan. Bohemius de gentium moribus, lib. 2. Cambdens Bret. pag. 768. Cave in his Primitive Christianity.

Pope Siricius, in the year of the Lord 389. decreed, That Baptism should not be celebrated but at the aforesaid two seasons, Easter and Pentecost, Summa Concil. et Pontif.

Baptizing at these two seasons became almost Ʋniversal, saith Cassander de Baptismo.

Thou hast received after Baptism (saith Ambrose de sacramen­tis) a White Rayment, a Token that thou hast put off the Pleasure of Sin, and hast put on the chast or pure Rayment of Innocency.

Luther, Bullenger, Eras [...]us, Ludovicus Vives, Melancton, Beza, Bucer, Augustine, Marlolat, Chamier, Hammond, Field, Hugo Grotius, Zuinglius, Taylor, Parens, Tertullian, Origen, Cyprian, Eusebius, Heracles, Dyonysius, Athanasius, Hillary, Basil, Grego­ry Nazianzen, Ambrose, Arnobius, Jerom, fourth Council of Carthage, the Council of Laodicea, the Council of Neocesaria, Balsamon, Zo [...]r [...], Walafridus Strabo, Monsieur Daille, Beatus Rhenanus, and Augustine in his Book De Fide, gave in their re­spective Testimonies, that in the more early Ages of the Church, Repentance, Confession of Faith, and Instruction in Christian-Principles, was commended to people as the only Qualifications for Baptism; those thus instructed in Christian Principles were called Catechumens, so were admitted to Baptism, which Custom (saith Zuinglius) I wish it were in use in our Age: Augustine and others charged their Opinions, if their Writings be not corrupted by the Index expurgatorius,

Augustine, the Son of the vertuous Monica, being instructed in the Faith, was not baptized till about the thirtieth year of his Age, as saith Nauclerus, in the year 301. His Mother would not have him baptized young, lest through youthful Propensity he should fall into sin, which after Baptism would be greater and more perilous, as she conceived, White's Apology for Kushworth's Dialogues.

Gregory Nazianzen, born of Christian Parents, his Father being a Bishop, was baptized about the twentieth year of his Age, Osiander, Cent. 4. Lib. 3.

Ambro [...]e, born of Christian Parents, remained instructed in Christian Principles, and was unbaptized till he was chosen Bishop of Millain, Paulinus in vita Ambrosij.

Jerom, born of Christian Parents, was baptized when about thirty years old, Eras [...]us in vita Hieron.

Chrysostom, born of Christian Parents, was not baptized till the one and twentieth year of his Age, Hugo Grotius on Matth. 19.

Nectarius was made Bishop of Constantinople before he was baptized, Vossius de baptismo, pag. 100.

In Northumberland is a River called Glen, in which Paulinus (coming into those parts with the King and Queen, and staying there some thirty six dayes) baptized many, all which time he spent in catechizing and baptizing, being instructed, he baptized them in the River Glen; these were not Infants, neither were they sprinkled at a Bason, Bowl or Font, but they were return­ed to the Shadow, Camb. Brit.

Basil said, None were to be baptized, but the Catechumens, that is, such as were duly instructed in Christian Principles, Lib. 3. contra Eunomium.

Dr. Taylor, mentioning the Canon, pag. 238. saith, ‘It inti­mates a Practice absolutely universal in the Church of interroga­ting the Catechumens, concerning the Articles of their Creed, which is one Argument, that either they allowed not of Infants Baptism, or that they did prevaricate egregiously in asking Que­stions of them, who, as themselves well knew, were not capable of answering.’

Now, what high Thoughts they had of Baptism, what Virtue they ascribed to it, how they magnified it, further appears by the Canon of a Council under Pope Honorius the first, who put forth, that No commemoration of an holy Oblation, nor the Office of Sing­ing should be bestowed on those Catechumens, that dyed without the Redemption of Baptism, Concil. Bacarense sub Honorio primo, vide Summa Concil. et Pontif.

In the dayes of the Apostles, when the Woman was clothed with the Sun, the Church was beautified with the Garments of Christ's Righteousness and Innocency, Satan operated to entangle them in the Net of Shadows, Elements and beggarly Rudiments, as appears by Paul's Epistles to the Galatians▪ Collessians, &c. Now after the Apostles dayes, as Satan, the old Adversary, was more and more prevalent, so the purifying Faith, and the blessed, pri­mitive, apostolical Order was more and more departed from, the one Baptism, which is spiritual, was in a high measure lost, then they began to re-assume John's Ministration of Water-baptism without, or an Imitation of it, as dipping or sprinkling Aged Peo­ple, baptizing Middle Age, Youth after they were catechized; and as Darkness encreased, Inventions were multiplyed, and en­tred the Throne of the Hearts of Christianity, as sprinkling of Infants, Godfathers and Godmothers, Chrism, Chrisoms, Fonts, &c. in this Apostacy they ascribed the virtue of Saving, Sanctify­ing, Regenerating, inward Washing to Baptismal Water with­out, as now, of making Members of Christ, Children of God, &c. John ascribed no such Virtue to his Baptismal Water, but only used it as a Figure of that inward Washing which should be witnessed in the Church, by the Baptism of Christ in the Spirit, without Outward Water.