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 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 〈 in non-Latin alphabet 〉 , 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 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 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 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.

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, 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 〈 in non-Latin alphabet 〉 , 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, 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.

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 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; 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, 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. 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 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 〈 in non-Latin alphabet 〉 , to divide the Word aright, as alſo 〈 in non-Latin alphabet 〉 , 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 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 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 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 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; 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 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: 〈 in non-Latin alphabet 〉 is the Greek word, and 〈 in non-Latin alphabet 〉 ſignifies pro as well as contra; 〈 in non-Latin alphabet 〉 Conſul, 〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉 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 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 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 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.

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, 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 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 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 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 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, Ardua ſacrati baptiſmatis aula coruſcat Quo delicta Adae Chriſtus in amne lavat.

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, Fulgentes animas veſtis quo que candida ſignat Et grege de niveo gaudia paſtor habet. White Rayments Repreſent Souls chaſt and pure; The Shepherd for his Flock takes Gladneſs ſure.

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,

AFter this it was conſidered, that many Infants and Children dyed before they were capable of catechizing and inſtructing in the Principles of Chriſtian Religion, and being doubtful concerning the Salvation of ſuch, they wrote to Auguſtine the Father, to have his Thoughts concerning the State and Caſe of ſuch as dyed unbaptized: To whom Auguſtine returned this Anſwer, Infants, who whether they begin to live in the Mothers Womb, and there dye, or being born of their Mothers, depart out of the World without the Sacrament of holy Baptiſm, they are damned, being guilty of Original Sin.

Conſider the Fury of this Uncharitable man, how he plants his great Gun againſt innocent Children. Chriſt told certain, that they muſt become as Little Children; which implies Children to be harmleſs and innocent, elſe they could not enter into the Kingdom of Heaven: But this Auguſtine taught, that Infants born or unborn are damned if they dye without Baptiſm. Truly he was ſtiled, Durus pater infantum, a hard Father to Infants. Again, He aſcribes to Outward Water the waſhing away o • original Sin and actual alſo; ſo ſets corruptible Water in the place of the Blood of Chriſt, which indeed cleanſeth from all Sin.

Caſſiodor on Pſal. 5. thus wrote, That in Baptiſm Original Sins and Offences are ſo cleanſed, that it reſtores us to that Purity in which Adam was created.

Conſider into what a Gulf of Error this Doctrine leads ſuch as receive it, aſcribing the cleanſing away of Sin to outward Water, yea, and that it reſtore to that Purity in which Adam was created: When ſuch poyſonous Pills as theſe were ſwallowed, ſuch pernicious Doctrines credited, that Children quickened in the Womb, or brought forth, dying without Water-baptiſm, were damned; and that by Water-baptiſm they were cleanſed, and made as pure and innocent as Adam was before his Fall, from ſuch accompts as theſe the Neceſſity of Infants-Baptiſm was concluded, and the Danger without it, and the unſpeakable Benefits of it; thus were Monſters conceived & brought forth out of the Womb of Ignorance, and further to beget people into a Veneration & Eſteem of it, it muſt have no lower Title and Denomination then of being Chriſt's Ordinance; and thoſe Scriptures which were ſpoken of Chriſt's Baptiſm in the Spirit, of the Water of Regeneration, muſt be wreſted and perverted to defend Water-Baptiſm and Rantiſm; yea, and the Doctrine of Auguſtine, and ſuch like, being rooted in mens Belief, Sprinkling of Infants muſt be accounted Chriſt's Ordinance, and all that deny the ſame muſt be branded as Hereticks and Schiſmaticks.

And that Auguſtine, Fulgentius, Leonardus Coquaeus, Caſſander, and many of the Ancients were of Opinion, That Children, born or unborn, if they dyed without Baptiſm, were damned, Eccleſiaſtical Hiſtory plentifully ſhews; Auguſt. ad vicentium victorem, Fulgentius, Leonardus Coquaeus in Auguſt. de Civit. Dei Auguſt. de fide ad Patrum Diaconum, Caſſander de baptiſme, Epitome operum Auguſtini, pag. 75.

Again, Some will have Poedo-baptiſm or Poedo-rantiſm, that is, dipping or ſprinkling of Children, to be of more Antiquity then Auguſtine; for 'tis recorded, that about the year 248. lived a Prieſt called Fidus, who willed people to baptize young Children according to the manner of Circumciſion; about which thing Cyprian with ſixty ſix Biſhops and Elders gather'd together, ordained, That Children ſhould timely be baptized, as well before as after the eighth day. It ſeems the Doctrine of Fidus concerning Dipping or Sprinkling of Children was new, and ſeemed ſtrange to Cyprian, ſeeing he would not ratifie nor confirm the ſame without the Sentence and Advice of ſ ••• y ſix Biſhops; had it been commanded by Chriſt, practiſed by the Apoſtles, and continued in Matter and Manner to Cyprian 〈◊〉 dayes, there had not been a Neceſſity for the conco ••• e of ſo many Biſhops concerning the ſame: and though Cyprian here enjoyned Baptizing of Children, yet a few years before, he was for the Dipping or Sprinkling of Aged People. See his Epiſtle to Magnus.