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 't is 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 â—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 theâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 outwardly Vatabalus Grotius Frafmus Capâ—dus Beza Hammond gave their Testimonies to the same purpose If chiâ— Scripture of Peter held out a Figure or Type then one Type would answer another which were improper for every shadow type or fuâ—ure rewâ—â—â— 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 Righteousâ—â—â—â— Peace and Joy in
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 Baptâ—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 't is a rich yea an enriching Giâ—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 't is 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 Mâ—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 't is 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 't is swept by the Lord's Power 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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
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 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 â— 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
Fellowship and Communion began much to consist in Externals as Bread and Wine then Christians entertained a Custom of Kissing one another before they received the Communion thereby testifying their Love to one another as faith Parens on the Romans In the ancient Church when they assembled saith Meds to celebrate the Communion the Deacon was wont to proclaim Nequis contra aliquem Let no Man have ought against his Brother and then Salutate alij alios osculo sancto that is Salute one another with an Holy Kiss which they did first the Bishop and Clergy then the Laity the Men apart by themselves and the Women by themselves in token of Friendship this was called Osculum pacis The Kâ—ss of Peace After this entred a Ceremony in the Midnight of Apostacy as I may say still used among the Romanists to this day ' for the Priest to send a little Gilded or Painted Table with a Crucifix or some Saints Picture thereon to be kissed of every one in the Church before they receive the Bread this they call The Kissing of the Pax Mede What there is of the Power of Godliness or of the Form thereof in this thing without further Remarks I leave to the Wise to judge Of the Feast of the Sacrament of the Altar The outward Jew had several Feasts of especial Solemnity which shadowed out a spiritual Feast under the Gospel-Dispensation to be truly and inwardly witnessed in the purified Houses of inward Jews The outward Jew was to observe the Feast of the Passover of Unleavened Bread wherein for seven dayes they were to eat Unleavened Bread no Leaven was to be found in their Houses Exod. 23. The outward Jew was to observe the Feast of Pentecost instituted in Remembrance of the Law delivered unto Moses in the Mount fifty dayes after their departure out of Aegypt this was called the Feast of Weeks in which they were to offer a new Meat-Offering unto the Lord Levit. 23. a Tribute of a Free-will Offering Deut. 26. The outward Jew was to observe the Feast of Harvest the first ripe Fruits of the Land were to be offered unto the Lord Exod. 22. As also the Feast of In-gathering when Fruits were gathered in and this was to continue seven dayes called also the Feast of Tabernacles Exod. 23. Levit. 23. Moreover The outward Jew was to observe the Feast of Attonement c. Now Christ Jesus put an End to all these as Typical Shadows Figures being the End of the Law for Righteousness to every one that believes the inward Jews the truly Gathered of the Lord had the true sense and feeling hereof bearing record to Christ Jesus their Passover their Unleavened Bread Bread of Life their spiritual Law-giver making them free from the Law of Sin and Death they were come to the Evangelical Meat-Offering to the Free-will Offering they bare record to Christ the First Fruits of them that sleep they knew the Evangelical In-gathering having Heavenly Treasure in Earthen Vessels they knew a Tabernacle not of man's building John testified saying The Word became Flesh and tabernacled in us dwelt in us as in a Tabernacle so they saw his Glory and the Tabernacle of God is with men and he will in-dwell in them Rev. 22.3 yea and by Christ they were Witnesses of Attonement the inward Jews Called and Chosen were come to the End of the Jewish Shadows Feasts as other things they were come to the Joy of the holy Spirit to the Marriage Supper of the Lamb these knew a Good Conscience to be a continual Feast blessed are they which are called unto the Marriage Supper of the Lamb if they obey his Call and frame not Excuses as those Guests did mentioned by the Evangelist and that the Apostles who were come to the End of Jewish Observances as oâ— Days and Feasts did institute others I have not found nor observed further then that the Churches in the Apostles dayes usually gathered together to wait upon and worship the living God on the First Day of the Week and in primitive Times the Observation of it was as a Badge of Christianity when the Question was propounded Servasti Dominicum Hast thoú kept the Lord's Day the Answer was returned Christianus sum intermittere non possum I am a Christian I cannot but keep the Lord's Day But Professors of Christianity are grown perfectly prophane saith one as that they can play on that day without Book Trapp Let us keep that day saith Ignatius in a spiritual manner rejoycing in the Meditation of the Law not in the Rest of the Body Epist 3. ad Magnes The Apostle in Christ the End of the Jewish Observation of Dayes said thus He that observes a Day he observes it to the Lord Rom. 14.6 so say we Further the Galatians Judaizing turning to beggarly Rudiments Paul wrote unto them saying Ye observe Days Moneths Times and Years I am afraid of you Gal. 4.10 11. Now as the Apostacy prevailed the Sun-shine of the Evangelical Day was loft then they brought in multitudes of Saints Dayes so called to be observed to this and that Saint till such times as all the Dayes of a Year were not sufficient to afford a particular Day to each Saints whom they desired to honour with a Festival then came in All-Saints Day so called and among other dayes set apart in the year 1254. Pope Vrban the fourth ordained the Feast of the Sacrament of the Altar with Indulgences and Pardons in this Degeneration of Christianity came in as I said before these things and as for Christmas Shrovetide c. the very Names discover their Founders and those that plead for the Observation of those Times are generally the greatest Prophaners thereof in Sports Games vicious Courses Observers rather of the Rule of Sardanapalus who said Ede bibe lude post mortem nulla voluptas Eat drink play c. then of Christ Jesus Concerning the word Sacrament and Eucharist The old Roman Soldiers took an Oath to be true to their General to live and dye with him and that Oath was called Sacramentum militare Rivet Horace Now when the Roman Empire turned Christians by the lump and painted themselves with the Form of Godliness few beautified with the Power and Virtue thereof they began to apply the Term of their Heathen Custom to the Signs or Shadow of the Christian Church so that the word Sacrament came from the Heathen Romans Leigh Tertullian is said to be the first who used the word Sacrament in order to the Signs or Figures of the Church who was about the year 210. It is a word not found in the Scriptures if truly translated yet it hath got such rooting among the Professors of Christianity as that if any deny it they are branded as Hereticks and Schismaticks by Papists and Protestants Now as it were to allure people into a Reverence and Veneration of it Papists in their Translations have put it in the Body of the Scripture for whereas Paul said This
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 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 ' Perfundit fluvio pastus Baptista locustus ' Sylvarumque savis et amistus veste Cameli ' Tinxerat et Christum sed spirit us aethere missus ' Testatur tinctum qui tinctis crimina donot John fed with Locusts and with Honey wild Clothed with Camel's Hair the Baptist stil'd He dipped Christ Christ by the Spirit 's Grace Baptizeth his and doth their Sins deface 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 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 Braâ—â— 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 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 Eâ—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