the ministry of the Spirit in Gospel-times is set forth by a spirituall water-washing cleansing c. and the ministry of the spirit is a spirituall washing of spirituall water by the word as we have clear Testimony from the word written in the Scriptures suitable to the word written in the hidden man of the heart the work of God alone See John 4. 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of living water springing up into everlasting life c. Here Christ takes the woman off from all carnal and outward observations of the spirituall waters of his spirituall Kingdome and sets her a looking after the true waters of life that flows out from the Fountain of life Again John 3. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdome of God But materiall water hath no place in bringing forth a new birth for Christ saith That which is born of the flesh is flesh and that which is born of the Spirit is Spirit but it is unpossible matâ—riall water can bring forth any part of the new birth but if they were old creatures before and dipped or sprinckled with earthly water they are so still It is onely the Heavenly water that hath force to wash away sin and to bring forth the new birth in us as those can witnesse that have this heavenly birth brought forth in them and are washed with pure water of Life Sixthly We have another Testimony of the Baptisme of Christ in the Epistle to the Colossians that they were made partakers of the Baptisme of Christ 1. Col. 2. 12. in vers 8. The Apostle bids them beware of Philosophy vain deceits the traditions of men the rudiments or Elements of the world c. and is not water-Baptisme an Element of this world among the rest as a tradition or carnall Ordinance c. as we may see v. 20 21 22 23. 2. V. 9. The Apostle sets forth Christ to be the onely substance that we ought to look after For in him dwelleth all the substance of the Godhead bodily and all fullnesse being in him see in the next place what doth follow 3. Ye are compleat in him which is the head of all principalities and powers our compleatnesse consists in Christs being in us and our being in him and no part of our compleatnesse can consist in any of the Elements of this world therefore not in being thrown into the Element of water 4. V. 11. He takes them off from that ancient and honorable Ceremony of Circumcision in the flesh and sets them a looking into the Substance which was the Circumcision made without hands and this was the putting off the body of sinnes of the flesh by the Circumcision of Christ which is spirituall for nothing but Spirit can destroy Flesh 5. Having now set forth the true Circumcision which is truly spirituall he comes now to set forth the true and substantiall Baptisme which also is truly spirituall vers 12. buried with him in Baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead c. Now we are not onely buried with Christ in Baptisme but in this Baptisme we are also risen with Christ wherein also ye are risen with Christ but wee may be buried under earthly water and yet never risen with Christ therefore this cannot be the Baptisme here spoken of but in the following words we have the power of God set forth by which this is done even the faith of the operation of God who hath raised Christ from the dead He that hath raised Christ from the dead shall also quicken your mortall bodies Here is still relation to the Resurrection of Christ Now we know that after Christ was risen from the dead then all power in heaven and in earth was given unto him of God the Father for the gathering in of his Church that he had redeemed out of every Kingdome People and Nation c. and this was the effect of the Commission Mat 28. Baptising them into the name of Father Son and Spirit So here as the Apostle takes off the Colossions from looking after Circumcision in the flesh so he also takes them off from looking after the Baptisme of water that was but fleshly or in outward washing And as he takes them off from all types and outward resemblances which were in use before the substance came so noâ— he sets forth the substance which is the Baptisme of the Spirit by which they were baptised into Christ and so made partakers of the power and vertue of Christs death and resurrection in which Baptism they were made partakers of the fâ—â—lnesse of God and so were compleat in Christ who is the expresse image and glory of the Father And thus we are buried with Christ in Baptisme and By vertue hereof we are raised from a dead state of sin and evill unto a new life by being baptised into the power of Christs death and resurrection and the power and vertue hereof operating in our souls and spirits changeth and transforms us into the image and likenesse of the Lord Jesus Christ and so the new nature is brought forth in us and we are born from above of water and the Spirit not of flesh and bloud nor of fleshly forms as the world and carnall Church is for it is nothing but Spirit and spirituall waters that can bring forth the spirituall birth in us That which is born of the Spirit is Spirit and nothing but the Spirit Baptisme can baptise us into Christ and his fullnesse for water-baptisme cannot make us partakers of his fullnesse we can onely have unity in a form in this but not unity in the fullnesse of Christ that iâ— onely to be had in Spirit and Spirit Baptisme Unity in forms mâ—kes outside Christians but unity in Christ and the eternall nature in him makes Christians indeed not onely in name but also in nature not in word onely but in power not onely outwardly but in the inward man Seventhly We have another Testimony how Paul and other believers came to be partakers of the goodnesse of God in eternall salvation after they had lived an evil life in the world before it is in Titus 3 4 5. but after that the kindnesse and love or pity of God our Saviour toward man appeared not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Spirit which he shed in us abundantly through Jesus Christ our Saviour c. 1. Here is the kindnesse of God toward man appearing 2. This love of God to us is not from our works of righteousnesse 3. But it is of meere mercy that God doth save us 4. Here is the means set forth whereby God doth save us and that is
justified of her children though both wisdome and her children be condemned as fools and so whatsoever creatures think of us yet the word of Gods eternall wisdome is our guide and the true anointing is our teacher and this is more joy peace and comfort unto us than all the wisdome and glory of the world can be unto all that do live in it and make it their delight and happinesse for a time and thus our name is changed from foolishnesse to wisdome Fourthly the name of God is purity and holinesse Holy is his name and he that hath called you is holy and God is of purer eyes than to behold iniquity 1 Pet. 1. 16. c. the very nature oâ— God is purity it self God is the Originall of all puriâ—y and holinesse but now our Name is quite contrary and so is our Nature we are all unclean and unholy and impure in our very Name and Nature we need go no further for proof hereof than Rom. 3. and our own experience if we have any of the true purity and holinesse of God in us And when we are made partakers of the Baptisme of the Spirit then we are spiritually washed and cleansed from our uncleannesse filthinesse and pollution both of flesh and Spirit then we are dipt into the pure River of the water of life that proceeds forth out of the Throne of God and of the Lamb and as we are washed from the guilt of sin in the blood of the Lamb so we are washed rinced and cleansed from the coruption power and pollution of sinne in the pure fountain of living water clear as Chrystall pâ—â—ceeding from the Throne of God and of the Lamb in Spirit and in power from on high which is onely able to cleanse souls and spirits from spirituall filthinesse Now this is observable that the Baptisme of the Spirit is compared unto fire and water both bâ—ing of a cleansing and purifying nature the fire that conâ—umes destroys and burns up all the drosse and the water that washeth away all the filthinesse And thus the fire and water of the Spirit meets with the whole body of sin and doth by degrees burn it up destroy consume and wash it away so that in the Baptisme of the Spirit we come forth in the new Creation pure clean and holy being refined by the true refiner of souls and as Silver is tryed seven times in the fire and as the man was to wash seven times in the Pool so are we purified and washed and cleansed from all our filthinesse in the pure and precious Baptisme of the Eternall Spirit wherein onely we are baptised into the name and nature of God who is the onely fountain of all purity and holinesse and so the purity and holinesse of God is brought forth in our souls and Spirits and thus we partake of his holinesse and whosoever looks unto any other Baptisme than this they look below the fountain and so looks unto broken cisterns that can hold none of this pure water that washeth and cleanseth souls and Spirits and bodies from their filthinesse and so as the Prophet saith Isa 44 20. They feed of ashes a deceived heart having turned them aside so that they cannot deliver their own souls nor say is there not a lye in my right hand or in my best affections or highest esteem Fiftly Again the name of God is Righteousnesse God is called the Lord our Righteousnesse Jer. 23. 6. and this is also the nature of God the Righteous Lord loveth Righteousnesse God is the onely Fountain of all righteousnesse and all true Righteousnesse proceeds from him alone as the originall root and Fountain of all Righteousnesse But now our own name and nature is quite contrary as we are in our selves in our nature principles and actions our nature that is corrupt ever since the fall of Adam not by Creation but by transgression so that now our best righteousnesses are no better than filthy rags as the Prophet declareth Isa 64. 6. And so now our name is unrighteousnesse sin and evill and this is our nature as far different from the name and nature of God as darknesse is from light Sin from Righteousnesse and Evill from Good But now in the Baptisme of the Spirit our own name and nature is quite changed even from Sinne and Unrighteousnesse of corrupt flesh and blood and we are called by a new name that the Lord Jehovah doth stamp upon us and bring forth in us And God doth not onely call us by a new name stamp his name upon us and record his name in us but God doth also with this name and in this new name bring forth this new nature in us also and change us from our old name and nature which is sin and unrighteousnesse it self and God brings forth his own name and nature in us which is Righteousnesse it self 2 Cor. 5. 21. The Righteousnesse of God is brought forth in us and we are in the new Creation made the Righteousnesse of God in Christ who is the eternall word of the Father and the true Son of Righteousnesse that doth rise upon our souls in spirit and life He is that Root and fountain of Divine Righteousnesse into whom we are planted in the Baptisme of the eternall Spirit and being planted into the root of righteousnesse our very name and nature is changed and we take our name and have our new nature from this pure fountain of eternall righteousnesse The Lord our Rghteousnesse And being thus planted into this pure Fountain and root of Righteousnesse we spring up and grow in righteousnesse and become trees of Righteousnesse of the Lords planting and we have our nourishment we as we may say from the fountain head being watered every moment with the pure waters of life that proceeds from the fountain of Life and all fullnesse Isa 27. 3. And for us to be dipped washed and rinsed in this River of water that makes glad the City of our God Ps 46. 4. and to have this water of life and eternall purity and righteousnsse sprinkled upon our spirits souls and bodies is infinitely more comfort and gladnesse to us than to be dipt into or sprinkled with a little water in our earthly Rivers that being but a Ceremony and an outward washing at the best But still we are to look upon the ministration of the spirit spiritually and so to look upon the name of God to be suitable to his nature which is eternall righteousnesse c. as here we have declared and thus we see that when God doth pour out his spirit from on high upon us then we are changed from our own name and nature which is unrighteousnesse c. and we are baptised into the name of the Father Son and Spirit the onely root nature and being of infinite eternall Righteousnesse and so were all righteous Isa 54. 6. yea the righteousnesse of God 2 Cor. 5. 21. Sixthly The name of God is power the Lord strong and mighty in
that so we should serve sin no longer Let us once more briefly consider of the words of the Apostle here V. 3. Those that were baptised into Jesus Christ were baptised into his death therefore not into materiall water for the death of Christ with the power and vertue thereof is not nor cannot be materiall water therefore the Baptisme here spoken of cannot be meant of materiall water V. 4. We are buried with him by Baptisme into death therefore not into materiall water for death and water is not one but by vertue of our being baptised into death with Christ so as Christ was raised by the glory of the Father so we should walk in newnesse of life by vertue of our partaking of the power of Christs death and resurrection in this spirituall Baptisme which consists in power from on high V. 5. The Apostle concludes it must so follow for if we have been planted together in the likenesse of his death we shall be also in the likenes of his Resurrection and here let us observe what he before called baptising into Christ baptising into his death buried with him into death by Baptisme now he calls planting together in the likenesse of his death c. but materiall water cannot plant us into the likenesse of Christs death which is in effect the destroying of sin therefore the Baptisme here cannot be materiall water but it is the Baptisme of the Spirit which onely is able to destroy sin and all evill in us and to bring forth the image and likenesse of Christ in us in our new birth and so we see the Commission was fulfilled in changing people from their own name and likenesse and to bring forth the name and likenesse of God in them 3. Again we have another Testimony of the great effect of Spirit Baptisme upon the Corinthians 1 Cor. 6. 11. v. 9 10. the Apostle reckons up severall works of the flesh that raigns in those that shall inherit the Kingdome of God v. 11. he tells them that some of them were such and he also tells them how they came to be changed 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 Here was the work of all power in heaven ad earth wrought upon poor sinfull souls that were full of all abominations and all filthinesse of flesh and Spirit and this was done by washing sanctifying and justifying in the name of him who had all power in heaven and earth given unto him for this very work that souls might be washed cleansed sanctified purified and justified and here is the spirits work also in this great and mighty change wrought in those Corinthians in the name of the Lord Jesus and in the spirit of our God Here is a Testimony of the coming forth of the word spirit of eternal being even from the bosome of eternall love and kindnesse pity and compassion for the eternall God of poor wretched sinfull creatures and here the word and spirit of eternal being coming forth in power from on high is implyed about this great work of wonder in washing cleansing purifying sanctifying and justifying poor undone souls that ly wallowing in their own blood and filthinesse What think ye O ye that have any love to the truth Here you may see a washing but not with material water but a washing in the pure river of water of life clear as Crystall coming forth from the Fountain of all life and sweetnesse and this water is onely able to wash cleanse and sanctifie souls and spirits from all sin and filthinesse of flesh and spirit We can ascribe nothing at all unto materiall water in this great work of washing cleansing sanctifying and justifying of souls in the presence of the infinitely righteous pure and holy God but we do ascribe the whole work hereof unto the mighty God in the Baptism of the eternall Spirit which consists onely in power from on high in spirituall washing in the pure river of living water which continues in us a well of water springing up unto eternall life and I could wish with my whole heart that those who professe to know God would not undervalue the Baptism of the eternall Spirit and set us a poore and beggerly element in the room of so glorious a Baptisme that consists in all power in heaven and earth but now we proceed to the next Testimony Fourthly the next testimony of creatures being baptised into Christ is Gal. 3. 27. For as many of you as have been baptised into Christ have put on Christ The baptisers of our times as they say they are do quite crosse the witnesse of the word here for the Apostle saith here that as many of them as had been baptised into Christ had put on Christ but they say none must put on Christ that is professe Christ first and be baptised in materiall water afterward but the Apostle saith no such thing here though this were the practise of Johns Baptisme and used afterward as we shall shew more hereafter when we come to answer objections but to observe a little from the words 1. The word saith they were baptised into Christ therefore not into water 2. As many as were baptised into Christ had put on Christ but all that were baptised in material water had not put on Christ no not in those very times Simon Magus for example c. But now we shall observe what it is to be baptised into Christ and what it is to put on Christ which is the effect of being baptised into Christ those that are baptised into Christ are baptised into the power of Christs death and Resurrection and so our sin evill is destroyed by the presence of the power of Christs death in us and a new life is brought forth in us by vertue of Christ living in us And Christ living in us is in all his divine appearances in Spirit and life Christ living in us in the glory of the Father brings forth in us a principle of divine love light wisdome power righteousnesse holinesse purity truth faithfulnesse c. and thus as we have declared before we are baptised into all the divine appearances of Christ in Spirit and so by vertue of being baptised into Christ in all his goodnesse being that fountain of fullnesse of divine treasures in whom God will make creatures partakers of his own name nature I say by vertue of being thus bapsed into Christ we do really put on Christ in his manifestations in light and love by vertue of being baptised into Christ we do really put on Christ in his manifestations in light and love by vertue of being baptised into Christ we walk in the light of Christ and thus we shine forth in the light of God among a crooked perverse people among whom we do live and likewise we do live in the love of Christ this love doth appear unto all men thus we
A CRYER IN THE VVILDERNESSE OF ENGLAND Declaring the Baptisme of the eternall Spirit to be the onely Baptisme in Christs Kingdome Published in Gospel-light according to the word written in the Scriptures and the eternall word written in the hidden man of the heart for satisfaction of those who are satisfied with truth alone By Edward Punch of Carisbrook in the Isle of Wight Who is not ashamed of the Gospel of Christ because it is the Power of God to salvation Acts 13. 41. Behold ye despisers and wonder and perish for I work a work in your dayes a work which you shall in no wise believe though a man declare it unto you 1. Cor. 12. 13. For by one Spirit are we all baptised into one body whether Jews or Gentiles whether bound or free and have been all made to drink into one Spirit Acts 11. 16. Then remembred I the word of the Lord how that he said John indeed baptised with water but ye shall be baptised with the holy Spirit Acts 1. 5. LONDON Printed by T. M. for Richard Moone at the Seven Stars in Pauls Church-yard near the great North doore 1654. To all true Saints in England and elsewhere who are really partakers of Spirit-Baptisme in the Lord JESVS who is the way into the possession and injoyment of eternall grace and glory in the Lord JEHOVAH FRiends in the truth He that hath set his hand to the Plough and looketh back is not fit for the Kingdome of God And I must here declare unto you that Gods Kingdom that he will bring forth in these latter dayes is another manner of building and work than the world or Churches under Antichrists raign doth think of for God is now pulling down the old building that man hath been setting up this many hundred years and O friends I would advise you not to stand looking back upon the old building in Antichrists Kingdome but with the Apostle look for new heavens and a new earth wherein dwells righteousnesse Let us who are of the day go toward Zion with our faces thither-ward for looking back hinders seeing what is before us Let us look unto the new Jerusalem the City of the living God that cometh down from God out of heaven and let us not so much as take any notice of the old heavens wherein men would ascend up to God for God hath not bid us look after the old but the new and hath bid us rejoyce for ever in the things that he will create and he hath told us that he that stands upon the Throne makes all things new And this is a clear truth that all the Churches and Church orders of men as they call it are yet in Babel they are all in confusion one with another amongst themselves One saith here is Christ and another saith there is Christ one for one way another for another way one for one order another for another order one interprets Scriptures one way another another way one saith one thing is truth and another saith another thing is truth and many cry out against the clear truth and would if it were possible hinder that from appearing And now how can you imagine that the Churches are out of Babel and yet still in confusion in darknesse and mistakes Christs first coming brought divisions into the world but now it shall bring peace among all Luke 12. 51. Isa 11. Consider a few particulars wherein it doth appear that Babylon is not yet fallen but standeth still even to this day 1. When God brings forth his great work in the latter dayes The wolf and the lamb shall dwell together in peace c. but now we are far from such a disposition for those who look like lambs and are so for ought I know they cannot dwell together in peace and love but are at great difference as well as the lamb and wolf but persecution shall come to an end in the latter dayes and not continue as before therefore look not for such a time now to come 2. In that day the earth shall be full of the knowledge of the Lord but it is now full of ignorance of the Lord as all carnall principles and doctrines of men do witnesse with their works and actions 3. In that day God will get his people a name and a praise in all lands where they have been put to shame but yet they are a reproach in all Lands therefore that day is not yet come 4. In that day God will turne to his people one pure language wherein they shall all serve him with one consent and God will give them one heart and one way the Lord shall be one and his name one c. But none of this is to be found for we see even among those that praise God there are many languagues and they serve God according to their knowledge or ignorance in many wayes and there is no consenting together therefore Antichrist is not yet destroyed so we are yet in the wilderness in Babel Egypt and Sodom where our Lord was crucified c. and as the great difference was between open profannesse and a forme of Godlinesse so now it is between the forme and the power of godlinesse Therefore the loftinesse of man is not laid low nor the Lord alone exalted 5. The promise is that in that day the peace of Gods people shall be great but now it is not so for our divisions are now great and our peace little with men then none shall disturbe nor make them afraid but now there are many disturbers even against the cleare truth Therefore Antichrist is not yet destroyed but doth oppose Christ in Spirit and so Babel or confusion is still present therefore not the new heavens and new earth the worke of God in this world as is cleare by many witnesses 6. When Babylon is fallen the kingdomes of the world shall become the kingdomes of the Lord and of his Christ this must needs be in another manner of way then before for all Nations are at Gods disposing still even in the highest of Antichrists raign But we see not this yet fulfilled for the kingdomes of the world are still as they were men are unrighteous unholy without love pity and compassion to their fellow Creatures as they were some have thousands of Gold and Silver and others want food and raiment c. This does not look like the righteousnesse of God in the new heavens and new earth but like the unrighteousnesse of men in the old tyrannical cruell and oppressing kingdome of Antichrist this looks not like the love of Christ but like selfe-love c. as in the Epistle of James Consider farther the Church of Christ was to be droven into the wildernesse of Antichrists kingdome during his reigne and the outward Court of the Temple was given to the Gentiles during Antichrists reigne and I hope you know what this is therefore take not that unto your selves that is given to the Gentiles
God puts the Spirit of life in them then they shall affright all those that dwell upon the earth beware then all those that do live upon earthen principles Doctrines Forms Customes and Traditions of men they shall be all affrighted with a witnesse therefore look to it well that the dispensations you live under be of God and not of man for God will destroy all things below himself though never so excellent and highly esteemed of man So I conclude wishing that we may all live in love now one to another seeing love shall continue to Eternity and let us consider what a low thing it is for believers to live contrary to that which is their life and in which we are all one body and members in particular which is Love A brief description of the particulars contained in this Book 1. The Testimony of John the Baptist concerning his Baptisme and the Baptisme of Christ that was to follow 2. The Testimony of Christ concerning John Baptist and wherein he was greater and lesser then those that went before him and those that followed after him 3. The Testimony of Christ concerning his own Baptism declared in the Commission and in other severall places and what it is 4. Severall dispensations in which God hath manifested himself unto his people at severall times the last being wholly Spirituall 5. That the Baptisme of Christ is to baptise men into the name of God according to the Commission and not into water and what the name of God is into which we are baptised according to the Commission Matth. 28. 19. page 13. laid down in seven particulars 6. Severall Testimonies from the clear word of truth how the Nations come to be partakers of the Baptisme of the Spirit in the Apostles ministry which doth clearly agree with the Commission wherein it doth clearly appear that Christs Baptisme was and is Spirit-Baptisme 7. Twenty four Objections for Water-Baptisme answered wherein it doth appear plainly that Water-Baptisme iâ— no more in force now than other Ceremonies KInd Reader observe that I had said nothing in publick if men had let the the truth alone and walked as their light was and waited upon God for further discovery of truth but when I hear and see men so publickly oppose the clear truth I cannot but speak the things I have seen and heard in witnesse to the truth God having made me a witnesse not man A Cryer in the Wildernesse OF ENGLAND Declaring the Baptisme of the Eternall Spirit to be the onely Baptisme in Christs Kingdome revealed in Gospel-light according to the word written in the Scriptures and the Eternall word written in the hidden man of the heart for satisfaction of those that desire to be satisfied with Truth alone THE best way to reconcile differences in the things of God is to lay aside all humane and traditionall Doctrines of men and look exactly into the testimony of the word of God alone that being an infallible Rule that whosoever follows it in the light and wisdome of the Eternall spirit they cannot erre And God having taught me not to depend upon man whose breath is in his nostrills but to look unto the Lord a-alone whose work alone it is to bring forth the new Creation I desire therefore not to stand looking back upon the old building in the Wildernesse of Antichrists Kingdome after so long and generall Apostafie from the purity of the first Churches in the Apostles times But my desire is with the Apostle to look for new Heavens and a new Earth according to the promise of God Even such Heavens and Earth where the righteousnesse of God doth dwell and not such righteousnesse as men sets up by their humane Wisdome and Counsel I doubt not but these are the dayes wherein God will bring forth the clear light of truth that hath been hid many generations and let men set up what they will or what man can set up yet nothing shall stand in the bright day of Gods coming in spirit in these latter dayes but the purity holinesse and righteousnesse of God which is suitable to the new heavens and new Earth the work of God alone And now among many other things in controversie in our dayes I find a great deal of difference about Baptisme and all for baptising with materiall water some for Infant Baptisme and others for baptising believers And I have if God hath given me understanding in the mystery of the truth searched to find out the right way of Baptisme and I can find neither of these to be the way of Gospel-Baptisme neither can I find by the Testimony of the word of truth that there is any water Baptisme at all to be used by way of Command in the pure spirituall Kingdome of Christ But that water Baptisme was at an end in respect of the command of it when Christ was glorified and came in spirit as all other Ceremonies Types and Figures were And I can find no other Baptisme in Christs Kingdome to be in force but the Baptisme of the Eternall spirit and this I affirm to be all and the onely Baptisme in the Kingdome of Christ And to go about to set up any other Baptisme in Christs Kingdome is all one as if men should set up any other Ceremony all which will alike prove humane and traditionall not spiritual nor of divine Institution and for the proof hereof I shall lay aside all the Judgements interpretations and opinions of men who do casually understand the Scripâ—ures and refer my self and all others for the triall of this tâ—uth unto the testimony of the word of God alone and so fâ—r as any do see the word in the light of God so far they can beliâ—ve it really and no further And that we may see this to be clear truth from the testimony of the word alone that the Baptisme of the Eternall Spirit is the onely Baptisme in Christs Kingdome Let us consider the testimony First of John the Baptist Secondly of Christ And thirdly of the Apostles in their preaching and writing to the people with the Objections of men also for water Baptisme and the answers against it from the clear testimony of the word and not from men in these and severall other particulars according to the word I shall as God enables me proceed in this Discourse for the help of man is vain in the things of God First then we will begin with the Testimony of John the Baptist himself who was the author of water Baptisme and see what he saith for his own Baptisme which was water and what he saith of Christs Baptisme which is Spirit First in Generall we will observe one thing that John declareth and it is this that he was sent to baptise with water Iohn 1. 33. Now let all our water-men in England or in all Nations come forth with their strong reasons and bring one witnesse in the word of truth that saith from Christ that ever he sent his Apostles to baptise
with water or else where any Apostles do testifie in Scripture that Christ did give them a Commission to baptise with water In the mouth of two or three witnesses every thing is established shew me but one such witnesse from any of the Apostles as from Iohn and I will believe it but till you do so I cannot believe you we have witnesse to the contrary 1 Cor. 1. 17. from the chief Apostle Johns businesse was to declare Christ to come that he should be manifested to Israel therefore am I come baptising with water saith he Iohn 1. 31. Shew me such a testimony from any Apostle or else prove your selves Antichrists declaring Christ yet to come in the flesh who is already present in spirit but now to the witnesse of John concerning his own Baptisme and Christs as Matth. 3. Mark 1. Luke 3. John 1. We will begin with the testimuny of Iohn Matth 3. 11. I indeed baptise you with water unto repentance saith Iohn but doth Iohn say this Baptism must continue no But he that cometh after me is mightier than I but shall his Baptisme be water too no saith John as he is mightier so his Baptisme shall be mightier too He shall baptise you with the holy spirit and with fire And verse 12. He declareth the power and efficacy of Christs Baptisme that so none may mistake his meaning for saith he Christ will throughly purge his floor and gather his wheat into his Garner but shall burn up the chaffe with unquenchable fire Here is a clear testimony of the fire and water of the Spirit that shall be powred out upon Souls in Christs Baptisme it shall throughly purge and cleanse his people from their sin and filthinesse and burn up all the chaffe and drosse with spirituall fire which no combustible principle in the creature is able to quench or put out but it shall destroy those corruptions in the flesh and Spirit of man This is the onely Baptisme that Iohn declareth to come after his Baptisme which was but an outward washing this is that Judgement and Righteousnesse that shall redeem Zion and her Converts from sinne and all unrighteousnesse Isa 1. 27. This is that spirit of Judgement and burning whereby the Lord shall wash away the filth of the daughters of Zion Isa 4. 4. Here is a discovery of the true washing or Baptisme of the new Testament all others went before as we may see in the witnesse of Iohn here and else where with Heb. 9. 10. c. which stood in meats and drinks and divers washings and carnall Ordinances imposed on them untill the time of Reformation 2. See another witnesse of John Mark v. 4 5 7 8. Here John baptiseth with water and declareth that there is one that cometh after him that is mightier than he c. I indeed saith he have baptised you with water but he shall baptise you with the holy spirit Here Iohn declares what his Baptism was it was water I have baptised you with water and he also declareth what Christs Baptism should be but not one word of water but he shall baptise you with the holy Spirit O that men had but eyes to see how clearly Iohn distinguisheth betwixt his Baptisme and Christs 3. Luke 3. 15 16 17. In this place it is recorded that the People did generally take Iohn to be the Christ There was great reasoning among them whether he were the Christ or no v. 15. John answers them all v. 16. that he was not the Christ and upon what account they should believe it because he did baptise with water Iohn answered saying unto them all I indeed baptise you with water but one mightier than I cometh the latchet of whose shoâ—e I am not worthy to unloose he shall baptise you with the holy spirit and with fire and so he goeth on to declare the powerfull effects of Christs Baptisme as in Matth. 3. 12. The people were then of the same principle generally that people are of now to look upon the Baptisme of Christ to be an outward washing with materiall water but Iohn takes them off from their expectation and tells them his Office and Person was weak not to be compared with Christ and his Office Indeed sath he I baptise with water but one mightier than I cometh c. he shall baptise you with the holy Spirit and with fire Here Iohn layeth himself and his Baptisme low and declareth that he was not worthy to do the meanest thing in Christs Kingdom and then sure Johns Baptisme and Christs was not all one and Iohn doth highly exalt Christ and his Baptisme and declareth as we have shewed before the great effects of Christs Baptisme v. 17. 4. John 1. 15. In this Chapter Iohn still continueth his testimony of himself and of Christ saying this is he of whom I speak c. in v. 19. to the 23. It is recorded The Iews sent Priests and Levites to examine Iohn whether he were the Christ or who he was and we have here Johns answer who he was and v. 24. it is recorded that they who were sent were of the Pharisees verse 25. we have their question unto Iohn that if he were not the Christ c. then why he did baptise and here by the way we may observe that men of a Pharisaicall principle look upon the Baptisme of Christ to be an outward washing with materiall water I wish men were not so carnall now But presently John crosseth their conceit and telleth them that he baptiseth with water and further tells them that there standeth one among them whom they know not v. 26. Oh that all who do now professe Christ which is more than the Pharisees did were not so ignorant of Christ in the mystery of his Baptisme as the Pharisees were but to observe Johns Conclusion in the businesse he declareth v. 33. the true Baptisme of Christ from the testimony of him that sent John to baptise with water and in Luke 3. 2. we have a proof who it was that sent him even the word of God came unto him c. V. 33. And I knew him not but he that sent me to baptise with water the same said unto me upon whom thou shalt see the spirit descending from heaven and remaining on him the same is he that baptiseth with the holy Spirit and v. 34. He declareth That he saw and bare record that this is the Son of God So we see the testimony of John that he declareth himself and his Baptisme to be weak and Christ and his Baptisme to be strong and mighty and to follow after his therefore sure the Baptisme of Christ is not materiall water as Johns was but if he could see truth in its own light then they might see it as it is in it self but generally men are apt to look upon the word as men have interpreted it for their own ends and interests I doubt for the most part and so they look not upon it as in it self
but as it seems to be from men in their opinions and Judgements and so what men of our Judgements have set up as truth that we own and what they do cry down that we disown because men say so and think so We come now to the testimony of Christ concerning John which we have recorded Matth. 11. 10 11. 1. Christ declares him to be more than a Prophet 2. He declares him to be The voice of one crying in the Wildernesse c. As the Prophets had prophesied of him 3. He declares That among those that were born of women there had not risen up a greater than John 4. That he that is least in the Kingdome of heaven is greater than John First it is to be considered wherein John was greater than all that went before him greater then a Prophet or more than a Prophet And secondly wherein it doth appear that John was the least in Christs Kingdome or the Kingdome of heaven First John was greater than those that went before him in this respect because those that prophesied of Christ and those that figured out Christ in these Ceremonies they never saw Christ personally in the humane nature as John did therefore not so great as John for John pointed out Christ present saying Behold the Lamb of God that taketh away the sinnes of the world which none could do before him because Christ was not present in person and in this respect John was greater than those that went before him Secondly John was greater than those that went before him in this respect because of the rarenesse of his Office his Baptisme was so rare and of so high esteem among the people they thought him to be the Christ Indeed his Baptisme was a more excellent Ceremony than any used before because he did in it represent the greatest work that ever was wrought upon creatures in the world even the Baptisme of the eternall Spirit given out in the name of Father Son and Spirit in testimony of the full discovery of the ministry of God unto the Sons of men in no lesse power than all power in heaven and earth and this was the onely substance that John did represent figure out and declare to be at hand both in his Baptisme and in his Doctrine and in this respect John was greater than those that went before him for the rarer the thing signified is the rarer and more excellent is the Signe But now let us see wherein it doth appear that the least in Christs Kingdome or in the Kingdome of heaven is greater than he 1. The least in the Kingdome of heaven is greater than John because the least in Christs Kingdome had a sight and could testifie more or lesse that Christ was crucified dead and risen and had accomplished the whole work of Redemption and was glorified which John could not testifie as done Every one in Christs Kingdome was an eye-witnesse more or lesse of the great pourings out of the Spirit upon all Nations Christ was glorified as the Father had promised after Christ had declared and John represented in his Baptisme and in this respect John was lesse than the least in Christs Kingdome because he did but figure out and declare those great things to come but was not an eye-witnesse of them as they were he living but in the middle dispensation which went before for as John was greater than those that went before him seeing they did but figure out and prophesie of the Messiah whom John saw in Person so John was lesse than those that were Eye-witnesses of the great pourings out of Spirit which John did but declare to be at hand not come 3 Those that lived in the Kingdome of Christ were greater than John in this respect because they were partakers of those great things that John figured out in his Baptisme for the dispensation they lived in in the Kingdome of Christ was wholly spirituall and they did partake of the great pourings out of Spirit which was not to be accomplished till Christ was glorified which John did declare to be at hand and figured out in an outward washing for though John had a clear fight of Christ and declared him very clearly in his ministry yet his Office was but an outside figurative washing as other Ceremonies were onely more excellent than others as we have declared before but those who lived in a dispensation wholly spirituall were greater than John because the substance is greater than the shadow and thus we see briefly wherein John was greater and lesser than those that went before him and those that followed after him But now we come to the next thing which is the testimony of Christ concerning his own Baptisme and this we have recorded in severall places of Scripture as in Matth. 28 19. the Commission of Christ to his Apostles the great mystery of God opened to the Sons of men in the third and last dispensation by him who had power in heaven and earth given unto him compared with all other places and now we are to be tryed by the truth alone concerning the Baptisme of Christ and what it is and not by man as mans testimony First Matth 28. We have Christ coming to his Disciples declaring v. 18. all power in heaven and earth to be given unto him and upon this v. 19. gives them the Commission Go ye therefore and teach all nations or make Disciples in all Nations baptising them in or into the name of the Father and of the Son and of the Holy Spirit teaching them to observe all things whatsover I have commanded you and lo I am with you alwayes even unto the end of the world or of an age and here let us observe the Nations are not taught or made Disciples by baptising into water but by baptising them into the name of Father Son and Spirit and further observe a clear distinction in the Commission First the Nations are to be taught or made disciples in their ministry in which they were to be baptised into the name of God and afterward they are to teach them to observe all things Christ hath commanded them so that first they are to be baptised into the name of God and afterward they are to be taught to observe all the commands of Christ So here we see Christ gives his Apostles a Commission to go teach all Nations baptising them into the name of God c. and we have another proof Luke 24. 49. when the Apostles must go forth in the accomplishing his great work of baptising the Nations into the name of God it was when they wee endued with power from on high for they were not able of themselves to effect this great work without power from on high and this was the promise of the Father as Christ saith here so that it is clear that the promise of the Father and the power from on high is all one and it is called the Baptisme of the Spirit and is onely suitable to a
Spirituall dispensation which is given forth in all power in heaven and earth by him who had received all power for the effecting this work Again Acts 1. 4 5. we have another Testimony of Christ wherein he doth clearly distinguish between his Baptisme that is Spiâ—it and Johns that was water and bids them wait for the Baptisme of the Spirit and being assembled together with them commanded them they should not depart from Jerusalem but wait for the promise of the Father which saith he Ye have heard of me now the next words declare what this promise of the Father was For John truly baptised with water but yet shall be baptised with the holy Spirit not many dayes hence O that men could see this witnesse of the truth in the light and Wisdome of the Spirit how clearly Christ distinguisheth betwixt his Baptisme and that of John and bids his Apostles wait for the fulfilling his Baptisme according to the promise of the Father and himself But here it will be said that this Baptisme was to be wrought upon the Apostles by an immediate power of God and not by man therefore this is not the Baptisme the Apostles were to use by command from Christ but let us in the light of God consider it was requisite the Apostles should be baptised First with power from on high by an immediate power that the promise might be fulfilled and also that they might be able to fulfill the Ministry committed to them and I shall declare one proof that the people were baptised with the same Baptisme the Apostles were in the ministry of the Apostle as in Act. 11. 15 16. c. And as I began to speak the holy Spirit fell on them as on us at the beginning then remembred I the word of the Lord how that he said John indeed baptised with water but ye shall be baptised with the holy Spirit this is not nonsence as some call it but the clear testimony of the truth the Apostles were baptised in this Baptisme by an immediate power and the people were afterward baptised with the same spirit Baptisme by a mediate power in the Ministry of the Apostles the promise of spirit Baptisme was to them and their children c. Acts 2. 33 39. compared together Let us therefore take heed of wresting the Commission of Christ which is a full discovery of the Ministry of God to the Sons of men which was before held forth in types and shadows but now is given forth in all power in Heaven and earth by him in whom are hid all the treasures of wisdome and knowledge and whose presence in Spirit and power put an end to all shadows and this being the Substance of all that was figured out before and promised before could not consist in types shadows and outward washings c. as these dispensations that went before did consist in and that this may appear to be a clear truth let us consider times and things as they are First let us consider the severall dispensation of God to the Sons of men at severall times Secondly and then let us consider in this last The Kingdom of God consists in Spirit and power from on high Luk. 17. 20. 21 Rom. 14. 17. not in outward Ceremonies and observations as Pharisees do imagine dispensation what is meant by baptising all Nations into the name of God and what the name of God is into which all Nations are baptised Thirdly let us observe from the clear testimony of the word how the Nations were made partakers of the Commission which was baptising them into the name of God our Father Son and Spirit let us for the proof hereof consider of the clear Testimony of the word it self and not the opinions of men who do carnally understand the great mystery of God in Spirit and life 1. First then let us observe the first dispensation of God to the sons of men after the fall of Adam was generally held forth in the name of the Father and this in severall types shadows figures and Representations of good things to come and many great and precious promises were revealed but not to be fulfilled unto them but unto us as saith the Apostle Acts 13. 23. Heb. 11. 39. to 1 Pet. 10. 11 12. 2. The second dispensation was generally declared and dispensed in the name of Jesus Christ and this was a middle dispensation coming between the Law and the Gospel and it was more Evangelicall than the Law and more legall than the Gospel and this dispensation continued from the coming of John the Baptist till Christ had finished the work the Father gave him to do in his own person here on earth For in this dispensation though John pointed out Christ more clearly than any before saying Behold the Lamb of God c. Joh. c. 1. Christ spake as never man spake Joh. 7. 46. Ps 45. 2. yet very little of the Spirit was poured out so that the Apostles themselves were ignorant of the mystery of what was declared and the clear discovery of truth was reserved unto the time of the coming of Christ in Spirit in the last dispensation for Christ as well as John declares the Kingdome of heaven to be at hand not come Mark 1. 15. as John saith Matth. 3. 2. and the word also declareth that the Spirit was not given yet because Jesus was not yet glorified John 7. 38. 39. 3. But now when Christ had finished the great work of salvation being risen from the dead in testimony hereof now the time is fulfilled and all is accomplished that was to go before now the time is come that the mystery of God shall wholly be revealed unto the Sons of men in Spirit and power from on high now there are no more types nor figures to be brought forth by way of command to signifie the substance to come but now the substance it self is come which consists in all power in heaven and earth which needs no signs to figure it out it being present And as the former dispensations were given out first in the name of the Father and secondly in the name of the Son so this third and last which is to remain was given forth in the name of Father Son and Spirit as the full discovery of the whole mystery of God unto the Sons of men And it is called Spirit Baptisme never so called before unto former Generations nor never so named till John doth call it so declaring it to come after his Baptism Mat. 3. 12. c. now this being the manifestation of the Spirit that is more glorious than all that went before it it hath pleased God in his wisdome to stile it the Baptism of the Spirit wherein creatures are made partakers of the name and nature of God and though believers in all ages did partake of the Baptisme of the Spirit yet God hath reserved the name and title hereof unto the last times as he hath the greatest pourings out of
Spirit and that we may not be mistaken in the great mystery of God opened in the Commission and so with the world and carnall Church understand the Baptisme of the eternall Spirit to be meant of materiall water Let us consider the difference between being baptised into materiall Water and of being baptised into the name of God or Father Son and Spirit First then it will be good to know and consider well what the name of God is that so we may see and know what we are baptised into when we are baptised into the name of God who is the true eternall nature or being declaring himself to the sons of men by severall names and titles weak creatures not being able to apprehend God who is infinite in all whatsoever he is but through such severall discoveries First then let us consider whatsoever name is ascribed unto God in Scripture it is suitable to the nature of God as appears clearly Secondly And let us observe this also in our following discourse that as the name of God is suitable to himself who is onely good so our name is also suitable unto our nature which is corrupt and evil First then the Scripture declares the name of God to be light and this is the nature of God God is light and in him is no darknesse at all 1 John 1. 5. here we see the name and nature of God is light it is contrary to the nature of God to have any darknesse at all in him And that we may the more clearly see into this mystery of our partaking of the name of God let us see also what our own name is of our selves Ephes 5. 8. we have our very name and nature described Ye were sometimes darknesse here is our name and very corrupt nature even darknesse it self we are filled in our hearts and minds with darknesse yea thick darknesse so that our very name is derived from it And now see what a change here is when we come to partake of the name and nature of God which is light then we are called by a new name which the mouth of the Lord hath named according to his promise Isa 62. 2. now we are light in the Lord heere is our name given us of the Lord. And herein is our happinesse to Eternity that as we are light in the Lord so God is and will be our light to eternity Rev. 21. 23. 22. 5. as he hath promised Isa 60. 19. 20. The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee for the Lord shall be to thee an everlasting light thy God thy glory c. and thus we are baptised into the name of God which is light the Spirit being as refiners fire in us burning up and destroying our darknesse and blindnesse and bringing forth the light of God in us and translating us into the light of God in the new Creation creating light in us and so we are no longer darknesse but light in the Lord and so God changeth our name and nature from darknesse to light and we beholding in the light of the Lord the glory of the Lord 2 Cor. 3. 18. are changed into the same image or name or likenesse of the Lord not from any thing of our selves but by the Spirit of the Lord who is the Spirit of burning and of brightnesse in us and thus light is sown for the righteous and it springs up in them Secondly as God is called light so he is called love God is love 1. John 4. 16. Here is the very name and nature of God meeting in one and the same principle even love and as we may read the name of God and his nature to be love so also we may read our own name in our own nature principles and actions to be enmity it self Col. 1. 21. Ye who were sometimes Enemies in your minds hath he reconciled c. we are of our selves in our corrupt nature Rebellious and Stubborn against God yea our minds are set on evill works fulfilling the lusts of the flesh c. Eph. 2. 3. Tit. 3. 3. And we being baptised into the name and nature of God which is all one love infinite love this love of God wrought in us by the operation of the Spirit of love it is so hot and strong in us that it burns up and destroys our enmity that is in us in our old nature and it changeth us into the very love of God which is his nature and so we come to be partakers of the divine nature and so the new nature or Creation is brought forth in us and as we do grow up more and more in the love of the Father in the same nature so our enmity in our old nature is destroyed with the very corrupt nature it self for that which is enmity cannot be reconciled but must be burned up and quite destroyed by the fire of the Spirit in the Spirit Baptisme and thus we may see already there is infinitely more in the Baptisme of Christ then as we do imagin when our minds are fixed upon a little cold water in a River there below the Firmament and that the Baptisme of Christ is suitable to all power in heaven and in earth which is onely able to burn up and destroy our enmity and bring forth a principle of Divine love in our souls which all the angels in heaven and all the men on earth are never able to do but onely he who createth all things anew that are new indeed and this is not done but by an infinite power wrought by him that worketh and none can hinder Thirdly the name of God is wisdome for Christ is called the wisdome of God Prov. 8. and Christ and the Father are one and as God is called in Scripture The onely wise God Jud. 25. now the name and nature of God is wisdome and God is infinite in wisdome and it is impossible there should be any folly or ignorance in God but now our name is foolish we are of our selves fools and our very wisdome is foolishnesse with God nay our wisdome is enmity against God and these two cannot stand together but the one must destroy the other and when we are in the Baptisme of the Spirit made partakers of the wisdome of God then the spirit burns up and destroys our wisdome that is earthly fleshly carnall and divelish and brings forth a principle of divine wisdom that is from above and so we come to live and dwell in wisdom and wisdome lives and dwells in us so that we because wise to salvation the wisdome of God is now brought forth in us and Christ is made of God unto us wisdome and Christ is the wisdome of the Father and all the treasures of wisdome and knowledge are hid in him and Christ living in us the treasures of divine wisdome are opened in our souls and spirits and we are the children of wisdome and wisdome is
the Lord Jehovah is everlasting strength Isa 26. 4. c. In this also the name and nature of God is one The Lord is onely strong and mighty yea strength it self and be alone can work and none can let him Isa 40. But our name is quite contrary God hath called us by our names as we are of our selves nothing vanity and our works nothing we are compared to the weakest things as Grashoppers a drop of water a small dust of a ballance perishing creatures our strength as grasse the flower of the field c. Isa 40. But when we are baptised into the name of God which is power from on high then our own weaknesse rules us no longer but the power of God who is infinitely stronger that takes place in our souls and spirits and the Spirit of God being the Spirit of power brings forth a principle of divine power in us the fire of the eternall spirit is stronger than the opposite fire of Lust stubbornesse sin and rebellion that is in us and the fire of the spirit being unresistable and an unquenchable fire it burns up destroys quencheth and quite puts out the opposite fiery strength that it meets with in our spirits which is but weaknesse it self in respect of the strength of the eternall spirit in us And thus in the Baptisme of the spirit which consists in power from on high we are changed from our own name and nature which is weaknesse nothing without strength c. into the name of God now we are strong and powerfull and can do all things through Christ that strengthens us who before could do nothing of our selves and now God hath destroyed our weapons who are carnall and weak and have pulled down our strong holds of sin the world and Devil 2 Cor. 10. and God hath cast down our imaginations and self-exaltations against God his appearances in spirit and it is indeed proper onely unto God in spirit and power from on high to throw down all our own power and strength that exalts it self against God by his power alone for no lesse power can do it and it is proper also unto God to bring forth a principle of divine power in us and to indue us with weapons from on high that so we may be able to fight the good fight and to stand in the day of triall for we can stand by no lesse power than the power of God and thus we are baptised into the Name and Nature of God which is power from on high Seventhly The name of God is mercy pity compassion c. Exod. 34. and this is agreeable to the nature of God it is as naturall to God to shew mercy pity and compassion as it is proper to the Sun to give light the Scripture doth clearly witnesse to this truth too and every soul that hath obtained mercy of the Lord can witnesse the Lord to be a God full of mercy pity and compassion unto him But now if we look upon our own name and read it in Scripture and in our old and corrupt nature we shall find it to be quite contrary to the name of God for we live in wrath Envy and malice hatefull and hating one another Eph. 2. 2 3. Tit. 3. 3. our very name is Envy and Envious c. But when we come through the mercy of God to be partakers of the Baptisme of the Spirit and are baptised into the name and nature of God which is mercy c. then our envy wrath malice and hatred is destroyed and we are made partakers of the name and nature of God then we are filled with mercy pity and compassion And as we were before envious and hatefull against the truth and all that followed it in sincerity proud lofty and hard-hearted toward our fellow creatures now we are quite changed in our hearts minds and natures now we are kind mercifull full of pity and compassion toward all men willing to do good unto all even from bowels of mercy and compassion within us Now we are humble and lowly in heart and of a meek and quiet Spirit suitable to the nature of our Father that is in heaven and thus the Baptisme of the Spirit brings forth the new nature in us Mat. 5 and makes us mercifull as our heavenly Father is mercifull Much more may bee said concerning the Baptisme of the Spirit given forth in a Commission by him who had all power in heaven and earth but this brief discovery of this clear truth I doubt not but it is sufficient to satisfie those that see truth in its own light Even those that have the two great witnesses to witnesse unto them and to confirm them in the truth which is the word written in the Scriptures and the eternall word written in their hearts and minds by the Spirit of the living God which Spirit is the onely witnesse within them revealing the true ministry in them of that word that is written in the Scriptures without them And without this eternall word written in the hidden man of the heart we are never able to understand the mystery of the word written in the Scriptures but till we have the witnesse in our selves we shall Antichrist like carnally understand the Scriptures And now in conclusion of this point I desire all men seriously to consider in their own Consciences which they do think is most suitable to all power in heaven and earth to give out a Commission to baptise men into the name and nature and image and likenesse of God or into materiall water which was but a figure of good things to come and a fore-runner of the substance as the authour himself of it doth clearly testifie as before is witnessed But I know as flesh and bloud cannot inherit the Kingdome of God so neither can corrupt and carnall Principles in the heart of man receive the clear and bright discoveries of God in spirit till the principles of Antichrist the man of sin and mystery of iniquity be quite destroyed out of the hearts and minds of men for so far as men are carnall so far they will worship the Gods of the earth And this will be till the God of heaven have famished them all which will be in his clear and bright coming in spirit power from on high Zep. 2. 11. 2 Thes 2. 8. But now we proceed to the next part of our Discourse which is to shew the testimony of the word how the Nations came to be partakers of the Baptisme of Christ and that it doth appear to be spirit-Baptisme and answers clearly to the Commission of Christ to his Disciples Mat. 28. wherein it doth clearly appear that Christs Commission to his Apostles was as we have before declared to baptise men into the name of God or Father Son and Spirit and not into materiall water as men do carnally understand it First we have a clear testimony in the 11 Chapter of the Acts of the accomplishing of this great
work of Spirit Baptisme wherein the Commission of Christ is fulfilled according to the clear testimony of the Commission it self Acts 11. 15 16 17 18. 1. Here is Peters preaching the Gospel according to his Commission he had received of Jesus Christ 2. Here is the spirit falling on the People as Christ had promised saying Ye shall be baptised with the holy spirit 3. Here is Peters remembring the words of the Lord with his Testimony what it was That John baptised with water but they should be baptised with the Spirit 4. Upon this great work of the spirit wrought on the people here is Peters Apology that seeing God had in his ministry baptised the Gentiles with the Baptisme of the spirit as they were at the beginning that he could not withstand God 5. Here is the Testimony of those brethren that came with Peter who were eye-witnesses of this great work of God upon the Gentiles Then they held their peace and glorified God saying then hath God also unto the Gentiles granted Repentance unto life But now carnall reason and ignorance will object against the Baptisme of the Eternall spirit in this place and it will be this that the Baptisme of the spirit is here meant onely of the Baptisme of gifts v. 17. But though I intend to answer all objections that are against this clear truth that I do at present know of in my following Discourse yet I must here answer thus for I am not to seek of this how men that stand upon carnall and fleshly and traditionall observations of the things of God how they will object against the clear truth to uphold their own carnall principles ends and interests but the truth will manifest it self to their shame that so oppose it And for answer to this Objection I desire to go no further than the clear Testimony of the Truth it self For answer to this Objection let us observe the Testimony of the 14. and 18 verses of this 11 Chapter In v 14. we have recorded that the words Peter was to speak should be instrumentall for the saving of the man and all his house Now there was more in the words of salvatio than the Baptisme of Gifts as men do imagine for in the words of salvation there was the great mysteâ—y of God opened unto weak creatures and these words were so effectuall through the operaâ—ion of the eternall spirit that they were effectuall for the saving the man and his whole house from sinne and all unrighteousnesse and for the turning the man and his family from darknesse to light from sin to God for opening their blind eyes and washing them in the bloud of the Lamb and pouring forth the pure waters of life upon their souls washing and cleansing them from all unrighteousnesse sin and filthinesse and bringing forth in them the pure and holy nature of God in their hearts souls and spirits this and all else whatsoever is included in salvation is here by the Apostles ministry made effectuall in them according to the Commission which was to baptise them into the name of Father Son and Spirit and this is the substance of Spirit-Baptisme and is infinitely more than is imagined by those who think the Baptisme of the spirit to consist barely in visible gifts as they say given in an invisible manner or how they please to wrest the Testimony of Spirit Baptisme to maintain their own ends opinions and carnall conceits for the setting up of self c. But may not Gods whole work in his people be called a gift or gifts and in v. 18. It is recorded that those believing Jews that came with Peter when they saw the great work of God wrought upon the Gentiles that then they held their peace and glorified God saying then hath God also unto the Gentiles granted Repentance unto life They did not lay the Substance of the great effect of Peters ministry upon the receiving of visible gifts but that God had granted unto them repentance unto life in which as we said before is contained the whole work of salvation wrought in them 1. And here let us observe 1. Christs Commission Go teach all Nations baptising them into the name of the Father Son and Spirit 2. Christs promise Ye shall be baptised with the Spirit Acts 1. 4. 3. Peters obeying the Commission in preaching the Gospel unto the Gentiles 4. The promise following they are baptised with the Spirit and Peter here remembers the promise 5. Here is the substance of Christs Baptisme declared which was the effect of Peters preaching even salvation and Repentance unto life Here is clear testimony enough to satisfie those that look upon truth singly in it self and that are not baptised with Traditions Forms and Opinions of men So here we have one clear Testimony from the word it self of the fulfilling the great Ordinance of Spirit-Baptisme ordained and given forth by him who had all power in heaven and in earth and fulfilled by the same power from on high which was present in the Apostles Ministry according to his promise Matth. 28. 20. for the accomplishing this great work Secondly we have another clear Testimony of the accomplishing the great work of Spirit-Baptisme upon the Romanes c. 6. v. 3 4 5 6. In the beginning of the Chapter the Apostle answers a common Objection that men bring against the free Grace of God shed abroad in his peoples hearts Shall we sin that grace may abound saith he God forbid and presently he reasons out the point saying How shall we that are dead to sin live any longer therein And v. 3. He shews how we came to be dead to sin it was by being baptised into the death of Christ and v. 4. We are buried by this Baptisme into death but what death death to sinne we are now dead to sin I hope no man is so simple as to think that baptising men into materiall water can kill sin in them or make them dead unto sin And v. 5. We have the Apostle declaring the businesse so plain that he that can see though but dimly yet he may see what the Apostles meaning is for saith he If we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Here the Apostle calls this Baptisme planting into Christs death and is materiall water think you of any force at all to plant us into the death of Christ Let those who are truly partakers of the power of Christs deathin their own souls which destroy the life and power of sinne in themselves let such I say come forth and witnesse to this truth whether sin be destroyed in them by being baptised into the power and vertue of Christs death or whether sin be destroyed in them by any outward washing And again v. 6. this is a thing known to believers that our old man is crucified with Christ and it is for this end that the whole body of sin might be destroyed
fulfill the Law of Christ to do as we would be done unto and so living in the love of Christ a principle of divine love is brought forth in us and from this love within us we walk in love unto all and are filled with Kindnesse Pity Bowels of Compassion Humblenesse of Mind meeknesse of Spirit c. unto all our fellow-creatures And Christ being the true way into the possession and injoyment of all the goodnesse of the eternall God and we being baptised into Christ we are partakers of the true and eternal salvation in the true way the Father hath opened for creatures to possesse his love and goodnesse in unto eternity and in this Baptisme we are taken up into God and so we live above all the wayes of this world in Christ and in him in the Father in spirit the onely true way into all happinesse and the onely happinesse to eternity and Christ is also the truth and we being baptised into Christ are made partakers of the truth as it is in Jesus but those who are baptised in materiall water may still live in error for all this but those who are baptised into Christ who is the truth they live in the truth walk in the truth act in the truth and speak truth yea they that put on Christ in truth and are clothed with truth righteousnesse holinesse purity syncerity c. as with a Garment And so as Christ is so are they in this world and so every one that is baptised into Christ have put on Christ and so do appear in the likenesse of Christ in the new Creation the work of God alone in spirit and power from on high Fifthly We have another clear testimony of the Baptisme of the spirit the onely true spirituall washing in Eph. 5. 25 26. and how it is wrought according to the Commission of Christ Mat. 28. the words are these Husbands love your wives even as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Here is a clear testimony of the accomplishing the Commission of Christ upon those people that belonged to his church 1. Here is Christs love to his Church 2. Here is the effect of his love he gave himself for his Church And 3. Here is the end why he gave himself for his Church or people and that is that he might sanctifie and cleanse it 4. Here is the means whereby this is done it is with the washing of water by the word And now the end of all is that it might be presented unto himself a glorious Church without spot or wrinckle or any thing like spot or wrinckle but holy and without blame And now that this great work of washing sanictfying cleansing and purifying the Church of Christ may be accomplished the end of his redeeming it now he was risen and had finished the great work of redeeming his Church now all power in heaven and in earth is given unto him for the reforming of his Church And now Christ having received all power in heaven and earth for the accomplishing this great work of sanctifying and cleansing his Church that this may be done he gives his Apostles a Commission to Go teach all Nations and in this ministry Baptise them into name of Father Son and Spirit and so as instruments sprinkle the name of God upon them and dip them into the pure river of water of life which is onely able to sanctifie and cleanse them that so they might be holy and without blame in the presence of God and of the Lamb who is undefiled Now this is the means whereby Christ sanctifieth and cleanseth his Church with the washing of water by the word now the word being the ministration of the eternall Spirit and given forth in all power in heaven and earth though unto weak creatures Yet the word they preached being the ministration of the Spirit and all power in heaven and earth being present in their ministry they are made instruments in the hand of God for the accomplishing this great work of sanctifying and cleansing souls with the washing of living water by the ministry of the word of life This was that administration that God had declared by the Prophets long before that should be accomplished in the latter dayes as in Isa 35. 6. In the Wildernesse shall waters break out and streams in the Desart v. 7. And the parched ground shall become a pool and the thirsty land springs of water c. And chap. 41. 18. I will open rivers in high places and fountains in the middest of the vallies I will make the wildernesse a pool of water and the dry land springs of water c. and chap. 44. 3. For I will pour water upon him that is thirsty and flouds upon the dry ground I will pour my Spirit upon thy seed and my blessing upon thy Offspring See also Ezek. 16. 8 9. and chap. 36. 25 26. and cap. 47. with Joel 2. and severall other places that God did declare by his Prophets that should be fulfilled unto us in Gospel-times which is the ministration of the Spirit as saith the apostle 1 Pet. 1. 12. c. This is the way that the onely wise God is pleased to pour out the fountain of living waters upon his people in these latter dayes even in the ministry of the word this is the way God will sanctifie wash and cleanse his people with the washing of water by the word Now this dispensation of God being mighty it brings forth mighty effects in the world upon the Sons of men for the power of God being present in this Gospel ministry it makes his people willing in this day of his power it is mighty through God to throw down the strong holds of sin to turn men from darknesse to light and from the power of the Devill to God In this Ministry God doth by his mighty power bring forth the new nature in his people and makes all things new in them and God in this ministry enters into an eternall Covenant with his people to be their God for ever and they to be his people to Eternity In this ministry of the word through the operation of the eternall spirit God brings forth a principle of power to believe in him alone and trust in him alone and God doth by this ministry take off his people from all dependence upon creatures and creature-excellency and sets them upon the rock of ages in whom is everlasting strength In this ministry God doth enter into an evelasting Covenant with his people and give them a new heart and Spirit according to his promise and pour clean water upon them and make them clean and wash them from all their filthinesse and this is the onely water of the Gospel and the onely washing of the new Testament but Gospel-washing is an outward and carnall or legall washing as carnall creatures do imagine And thus we see
by the washing of Regeneration and renewing of the holy Spirit 5. This is shed forth abundantly on us in Jesus Christ 6. In the partaking of Salvation in this Spirituall washing and spirituall renewing we are justified by the Grace of God 7. And being justified by free grace we are made Heirs and have hope of eternall life or according to the hope of eternall life O that we could in this clear discovery of the eternall God behold his Testimony in this place in the clear light and wisdome of the eternall Spirit for then we should not look so low as we do upon earthly and carnall observations of the things of God and especially of the Baptisme of the eternall Spirit the onely Baptisme of the new Testament but then we should look upon it as it is the work of all power in heaven and earth according to its first institution and then we should see the glorious effects of it fulfilled in the washing of Regeneration and renewing of the holy spirit then we should see the new birth brought forth in souls by this spirituall washing the work of God alone in the operation and renewing of his Spirit or wrought by his spirit in us Here is declared the true Gospel-washing even the saving of souls from sin and all uncleannesse here is the great Gospel-promises fulfilled with a witnesse even opening a fountain of pure living water and pouring it forth upon the barren wildernesse and the dry ground the barren dry and unfruitfull ground of unbelievers are by this Spirituall washing made the Garden of the Lord and being trees of the Lords planting they are watered every moment and refreshed and comforted with the streams of that river that makes glad the City of God This is the true washing that washeth away the fiâ—thines and polluâ—ions of the sons and daughters of Zion coming forth from that eternall fountain the Lord of Hosts who dwelleth in Mount Zion and in Jerusalem making his people a fit habitation for himself to dwell in by washing away their filthinesse in the pure waters of the Spirit of life flowing out from the Lord God and from the Lamb whose habitation they are in the Spirit and spirituall washing Here is the work of all power in heaven and earth in saving souls by spirituall washing and this onely is suitable to the Commission of Christ Mat. 28. spirituall washing or baptising in which we are made partakers of the name nature of God being by the presence of the eternal Spirit in us washed renewed regenerated sanctified and cleansed from our own filthinesse sin and pollution which is contrary to God and all appearances of God in Spirit Here is the great Gospel-work of saving creatures from their sin and all iniquity by the love kindnesse and mercy of the Lord Jehovah and here is the way also set forth in which the Lord Jehovah saveth souls from sin it is by spirituall washing and spirituall renewing of them by the work of the eternall spirit and O that we were more sensible of the glorious work of all power in heaven and earth manifested in us in washing and cleansing us from all sin and uncleannesse and bringing forth the pure and divine nature in us which work is of the Lord alone and not of man who is as nothing and vanity it self The Baptism or washing of the New Testament is not like those carnall legal figurative and typicall washings c. which were administred either by Moses or John in which the substance of the great things to come were figured out or declared to come after But the substance it self goeth forth in the Baptisme or washing of the New Testament this washing is to purpose for in it and by it we are washed and saved from our sin and this is the substantiall and onely washing of all washings Eighthly we have another clear Testimony of the true and spirituall washing the onely Baptisme of the New Testament 1 Pet. chapter 3. verse 21. the words are these The like figure or example whereunto Baptisme doth also now save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the Resurrection of Jesus Christ c. Here we have the true Baptisme of the New Testament set forth and the people taken off from all outward washings not the washing of water 1. Here the Apostle declares the saving of Noah and his family in the Ark from drowning by water v. 20. and now he tells them of another kind of saving and this is by water of which that was a signe or example or this is an example of that c. Baptisme doth now save us but is it water-Baptisme that doth save us now no saith he not the washing of the filth of the flesh what then why the answer of a good conscience but whereby is the answer of a good conscience brought forth not by water-Baptisme but by the Resurrection of Jesus Christ Here is a clear allusion to the Resurrection of Christ and to the power and vertue thereof for then Christ received all power in heaven and earth for the accomplishing this great work of spirituall Baptism or washing and so the power and vertue hereof doth baptise souls into the goodnesse of God cleanse and purifie their Consciences and so the answer of a good Conscience is brought forth in them by vertue of Christs Resurrection by virtue whereof soules are washed and cleansed from an evill and corrupt Conscience whereby all men are naturally defiled by sin and evill The like testimony of spiritual Baptisme or Washing we have declared Heb. 10. 22. in v. 20. the Apostle describes a new and living way by whom we do enter into the holiest place even the presence of the infinitely holy God and in this 22. v. he declares how it is that we doe draw neer unto God in this new and living way it is by having our hearts sprinkled from an evill conscience and our bodies washed with pure water So here we see how the answer of a good Conscience is brought forth it is by being sprinkled with pure water but our earthly waters will not nor cannot bring forth such effects in us it is onely the waters of the Spirit that can doe this that river of pure water of life that John saw Revel 22. 1. and this is the onely water that washeth sprinkleth and clenseth hearts spirits souls consciences and bodies from all evill sinne filthinesse and uncleanenesse of the whole man Thus I have faithfully declared the true Gospell baptisme as I have received from the Lord agreeable to the word written in the Scriptures and also the eternall Word written in the hidden man of the heart the two great Witnesses of God in the World And now I know this clear truth of God revealed in the clear light and wisdome of the Eternal Spirit will not with many opposers as it hath already throw mens carnal understanding of the Baptism of
the New Testament I shall therefore fairly Answer all Objections that are against this clear Truth according to the Testimony of the pure and clear Word of Truth Even as many as I do at present know and have heard of And though there may be many more then I have heard of yet though I cannot answer all or if I could not answer any yet I know the truth is able to answer all opposers against it Now it remains that we answer the Objections which are for water Baptisme and they are not a few but for satisfaction to those that desires to be satisfied with truth alone I shall lay down the Objections that are for water Baptisme and the severall exceptions against them in answer to the objections for water Baptisme that so they all may judge of it who are not biassed with any forms or opinions or judgements of men whatsoever but desires to look upon truth in its own light for those who are fixed upon the forms and traditions of the former ages set up in the old building of Antichrist in his Kingdom they stand for their forms traditions and outward washings and carnal observations as zealous as the old Scribes and Pharisees did yea though they do oppose Jesus Christ himself in Spirit and Power from on high and tell him to his face in the Testimony of his Word and Spirit that he is a deceiver and seducer of the People c But they never look upon their making void the Commands of God by their Traditions as Christ told their Predecessors Seeing there are so many Objections against Spirit Baptism and for to maintain Water Baptisme I care not much where I begin Object 1. First then it will be objected that Water Baptism came in the room of Circumcision c. Answ 1. As if one Type did come in the room of another even then when the substance was come and all Types were at an end Besides where is your ground from the clear testimony of the Word that Water Baptisme came in the room of Circumcision but seeing there is no ground from the Word to prove this Objection I have no ground to believe it for I am not to believe the opinions of men but the Word of Truth and where there is no law there is no transgression Object 2. Water Baptisme is a Signe or Seale of the Covenant as Circumcision was a Seal unto the People of God before as the word saith Rom. 4. 11. An. That Circumcision was made with hands and it was but in the flesh not in the Spirit in the outward man not in the inward and hidden man of the heart and when the substance was come the Apostle declares against this circumcision and cals it no circumcision saying for he is not a Jew who is one outwardly neither is that circumcision which is outward in the flâ—sh 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 Romanes 2. 28 29. And here I have good ground by this Rule to declare against water-Baptism and say that is not Baptism that is outward in the flesh or fleshly washing but that is true Baptisme that is in the heart and spirit and inward man whose praise is not of man but of God but Pharisaicall Jews must have some outward washing or else he shall be a deceiver and his Doctrine blasphemy 2. All things under the Law were generally confirmed unto the people by outward seals signs figures and outward Representations Heb. 9. 10. but the Gospel is not declared nor confirmed by outward Testimonies unto those that do believe but by inward and spirituall witnesses and Testimonies in the heart and inward man but the Jews must have some outward signe like their outward Religion 3. Where do you find in Scripture that water-Baptisme hath that honour given unto it to be a seal of the new Covenant or any part of it either of faith love righteousnesse c. I know no outward fleshly and carnall Seal to confirm an inward spiritual and everlasting Covenant unto believers but formall believers must have formall Seals or else they will not believe truth but the Seal of the Covenant that God makes with his people in all Gospel-times is the Spirit of promise whom the Lord hath promised to give unto all that he makes possâ—ssors of the New Covenant in whom that after ye believed ye were sealed with the Spirit of promise Ephes 1. 13. This is the true Seal of all believers that seals and confirms all the goodnesse of God unto them in the great Covenant of free grace and mercy unto them and other Seals I know none nor I cannot own any other except the word did declare it but it is the Spirit that is the onely Seal of the new Covenant and the earnest of our eternall possession that we have in and through Christ being freely given unto us 4. Where do you find in the word that the testimony of the eternall Spirit in our hearts written by the finger of God that we are commanded to set up a Signe or Seal in the Flesh to confirm it to us or declare it to others Would this be Gospel think you or any part of the substance is this any of the worship of God in Spirit or any part of the Gospel which is wholly spirituall 5. Where do you find that the love of God shed abroad in his peoples hearts that fills them with zeal for the glory of God as hot as fire that this hath need of a littâ— cool water to confirm it unto them or to be a Seal unto them of this love in them or would you have it a Seal unto nothing or to a blank as it is unto your Infants that are sprinckled 6. Must the Baptisme of the eternall Spirit wrought in our hearts souls and Spirits by all power in heaven and earth the very life and substance of Gospel-grace in us wrought must this have an empty shadow follow after it to be a sign or Seal to signifie what the Substance was that went before how can any creature call this Gospel 3. Ob. Water Baptisme distinguisheth the Church from the world c. An. 1. As if the righteousnesse holinesse purity love syncerity meeknesse humblenesse of mind pity compassion bowels of mercy gentlenesse long suffering c. all which is brought forth by the mighty power of God in the new man in the new Creation as if such who are the Church of Christ members in particular had need of some outward washing to shew forth to all men that they are washed within or that these so qualified had any need to have any outward Ceremony to distinguish them from the world their principles and actions are opposite to the world therefore clearly to be distinguished from them 2. Is not the Law of God written in his peoples hearts able to discern them from
the world seeing Gods Laws are pure holy just good righteous and upright Laws that are written in his peoples hearts and brought forth in their conversations what think you are not such Laws who are of God the Laws of the spirit of life of love of power and of a sound mind are not these sufficient to distinguish Gods people from the world the world being led by the Devil and their own lusts 3. What think you is not the light of God in his people clear enough bright enough shining forth in them and they in it to distinguish them from the blind and dark world who do live and walk in darknesse and stumble at they know not what seeing light is sown for the righteous and it springs up in them and they shine forth in it I hope this will be bright enough to see and discern them in without their going under water 4. The wisdome of God being wrought in his people by the word of Gods eternall wisdome in whom are hid all the treasures of wisdome and knowledge this is wise enough to distinguish them from the ignorant and foolish world this is wise enough to direct them in wayes above the wayes of the world and so the wisdome of God being revealed in the secret parts in the inward man and so teaching the whole man to walk wisely toward all men that so wisdome might be justified of her children and this is enough to distinguish wisdomes children from the world they need not have water-Baptisme to help in this businesse 5. Is not the love of God revealed in his people the foundation of their happinesse and that whereby they do stand is not this enough to distinguish them from the world who lives in wrath hatred malice and envy hatefull and hating one another 6. Is not the holinesse purity and righteousnesse of God holy enough and pure enough and righteous enough being brought forth by the mighty power of God in them for to distingish them from the unclean unholy and unrighteous world except they be washed in earthly water what think you can this adde any thing to the purity holinesse and righteousnesse of God for the further distinguishing of us from the profane world 7. The grace of God that bringeth eternall salvation to light in our souls teacheth us to deny all ungodlinesse and worldly lusts and teacheth us also to live Godly Righteously and soberly in this present world and is not this enough to distinguish us from the evil world O that we could once see that principle of eternall grace manifest it self in those that professe godlinesse then I affirm they need no more to separate them from the world 8. God dwells in his people walks in them lives in them they are his habitation his resting place they live in God in divine injoyments and what think you now is the presence of God living and dwelling in his people in the precious discoveries and injoyments of love and favour living in them to Eternity Is this enough to distinguish them from the world who do live without God c. What think you is not eternall being the Lord Jehovah the mighty God in the love wisdome life light power c. of divine spirituall glory enough to distinguish his people from the world without their coming under some carnall ordinance of being thrown into water or the like 9. You talk of distinguishing the world and carnall Church one from another by water-Baptisme but you are quite out for this is rather a mark of Antichrist wherein the world and carnall Church are joyned together and so a Kingdome of Antichrist is made up of carnall Christians made so by water-Baptisme Objection 4. But Infant-Baptisme hath been of a long time standing for ought we know even from the Apostles times Answ 1. Let this be granted yet if you cannot make it appear to be of Scripture proof either from command or example it is nothing worth for consider there were many Antichrists gone forth even in the Apostles times and that which hath no ground in Scripture must needs be an Antichrist and then here is the whole line of your succession cut off What do you think Is not this the way to set up an Antichrist to go about to make Christians where Christ makes none Now all Europe have been made Christians by Infant-Baptisme and yet many thousands of them have not been Christians indeed and then what have they been but Antichristians and all this hath been done without any Testimony at all from the word therefore it is of Antichrist and not of the true Christ Again many have been dipped in water at severall times from an outward profession and after their conversation have declared them to be of Antichrist so both forms in both wayes go to make up a Carnall Church for Antichrist From unity in a form for which there is no ground at all for in the word of truth but meerely from mens carnall principles conceits and traditions one never being commanded nor any example of the practise of it and the other in Force and in use when other Ceremonies were Objection 5. Water-Baptisme keeps men in Fellowship Love and Unity among themselves so that they denyed noâ— asunder as others do and as they might if they did not take up this form Answer 1. Example teacheth us that Unity in an externall form cannot keep people together in Unity fellowship and love for many that have been and are still one in some forms as water-Baptisme c. yet they agree not in other things and at last many have broken quite in pieces and parted quite asunder Forms do commonly keep people together for their own ends and interests therefore this Unity is not Gospel-proof but Antichristian Unity for that is Antichristian Unity that tyes up peoples love in one form 2. The people of God who are called by his grace and hath his love revealed in them and do really live in God and so in love and so in the Unity of one eternall Spirit by whom they are all led into all truth faithfullnesse Love fellowship kindnesse tendernesse of heart Bowels of Compassion c. one to another they need not to have any outward form of water or any such thing to keep them in Unity of Spirit c. being one Spirit in the Lord but that one eternall Spirit that is in them all who doth quicken them all it being the spirit of love in them all this internall work of God in power from on high shed abroad in his peoples hearts is of infinite more force to keep them in love and fellowship with one another in the Father and the Son than any earthly form dipping or sprinckling a little cold water you that are truly spirituall consider Objection 6. That which was once commanded and never reversed or repealed is still in force and water-Baptsme was once commanded and never repealed therefore it is still in force An. 1. All Ceremonies were
once commanded yet no Ceremony is still in force for all Ceremonies ended in respect of the command of them when the Substance came 2. Whatsoever was not a command in Christs Kingdome is not still in force because not a command in Christs Kingdome and water-Baptisme was not a command in Christs Kingdome but a fore-runner of it as is clear by severall Scriptures therefore it is not still in force if you look John the Baptist will tell you in severall places that it was a fore-runner of Christ he being the minister thereof and going before Christ Objection 7. The Baptisme of John was from heaven and the counsell of God and they that resisted it resisted the counsell of God against themselves Answer 1 I grant this to be a clear truth being observed in its time and place but observe all the Mosaicall Laws Ceremonies shadows types and figures were once the commmands of God and those that obeyed them not but resisted and refused them they died without mercy under two or three witnesses but when it was all finished and the ends for which it was ordained were accomplished and the fullnesse of time come that the substance was present which had been figured out in them then the Apostle calls them beggarly rudiments and asks the Collossians why they were subject to them Colos chapter 2. 2. As those that resisted Johns Baptisme in its time did resist the counsell of God then so these do now resist the counsell of God that do deny the Baptisme of the Spirit it being that administration of God that is spirit and life and the very substance of what was figured out before And if they resisted the counsell of God that did resist an outward and bodily washing which was then appointed of God to go before the substance what manner of counsel do they resist that do resist the Baptisme of the eternall spirit coming forth from the eternall God in all power in heaven and earth which think you hath greatest power in it the foregoing figure or the present substance Consider of this you that say there is no spirit-Baptisme now is not this denying the power and setting of a form Ob. 8. That place Mat. 28. 19. Where Christ gives his Disciples Commission to teach all Nations baptising them c. must be meant of water-Baptisme for without water no Baptisme An. 1. There is no other Baptisme besides water or else John was out when he bears witnesse of another Baptisme that should come after his Baptisme and that it should be administred by another manner of person than he was Mat. 3. 11. I indeed saith he do baptise you with water but there is one that cometh after me that is mightier than I be shall baptise you with the holy Spirit and with fire So here you see all Baptisme is not water there is some fire-Baptisme too 2. If the word of truth did not bear witnesse to another kind of water and washing by water besides our earthly waters then you had some ground for this conceit but the Scriptures and spirituall souls that are partakers of the true spirituall washing purifying and baptising in the strength of all power in heaven and earth such souls can with the word written bear witnesse to another manner of Baptisme and washing than any earthly washing in earthly rivers I have already in the former part of this discourse born witnesse to this true and Spirituall washing I will onely here cite some witnesses of the written word that prove clearly another kind of water and of washing then mens washings are in earthen fountains Psal 46. 4. Ezeck 16. and cap. 47. Isa 35. and cap. 44. 3. John 4. 14. John 7. 38 39. 1 Cor. 12. 13. Rev. 22. 1. 17. Isa 55. 1 2. Now consider if you could make it appear clearly by the Word that there were no other Waters but our earthly waters and no other washing but our earthly washing then you might also affirm there were no other Baptisme but with materiall Water but till you can prove this by the witnes of Truth we cannot believe the Baptisme in Matt. 28. 19. Can be earthly Water or earthly Washing or earthly Baptisme but heavenly Water heavenly Washing heavenly Baptisme suitable to power from on high Object 9. Water Baptisme is a command of Christ from Matth. 28. 19. Go teach all nations baptising them c. Here is water Baptisme given by command from Christ and so we doe follow it upon this ground Answ 1. Though I have already declared what the Commission is yet I shall also answer to this Objection in several particulars First there is not one word of materiall Water spoken of in this place but the Commission was to Baptise them into the Name of God or Father Son and Spirit nor no where else that I could yet see by Commission from Christ Therefore not material Water for the name of God is not material water neither is this Baptisme material Water 2. Your interpretation is quite contrary to the nature of the Commission for materiall Water doth not suite with all power in heaven and earth that being but an outward washing but all power in heaven and earth do accomplish an inward and spiritual washing and clensing from sin and all uncleannesse which outward washing could not do therefore outward washing is contrary to the nature of Christs Commission as it is contrary to the name of God and all power in Heaven and Earth 3. Water Baptisme suites not with a dispensation that is wholly spirituall but belonged to a precedent dispensation that had passed before in Johns time of whom he was the right Administrator and we never read of any that was sent to Baptize with Water but John as he declares he was let all Water-men in England come forth with such a word from Christ or his Apostles John 2. 33. and I will believe it that they were sent by command from Christ to baptise with material water 4. Water Baptisme is contrary to the kingdome of Christ which is within all Believers that are Believers indeed and Christ would not give his Apostles a Commission to practise that which was contrary to his kingdome or that was no part of it for Water Baptisme was a legall washing and that which went before that spirituall administration which Christ and John also calls the kingdom of God and of Christ Matt. 3. Mark 1. 15. therefore Christ would not give his Apostles Commission to set up a shaddow in the room of the substance for the kingdome of Christ is wholy spiritual and comes not with outward shews or observations But it consists in righteousnesse and peace and joy in the Holy Spirit and it is not brought forth in Saints by any outward observations Neither doth it come unto them in with by or through any carnal outward or legall ordinance as washing or the like but in power from on high wrought within them by all power in heaven and earth and now a
Baptisme of this nature do onely agree with such a kingdome as this wherein creatures are made partakers of the divine nature their own corruptions being destroyed and washed away in the pure baptism of the eternall Spirit this is the onely baptisme that is agreeable with the pure spirituall kingdome of Christ 5. This interpretation of the Commission is quite contrary to the true Gospel-worship which consists in Spirit and Power from on high for Water baptisme is such an ordinance and such worship as the Apostle speakes of Heb. 9. vers 10. that was to continue untill the time of Reformation but when once the time of Reformation came then no more outward and carnal Ordinance to be set up by command from Christ but when the time of Reformation came which was when Christ was glorified and the Spirit given then all worship was and is spiritual that was and is from God we have two proofs of this that Gospel worship is spirituall John 4. from v. 20. to 24. and Phil. 3. 3. Here is not confidence in flesh nor fleshly worship let it be what it will nor no joy nor delight in it but those that worship God should worship him in Spirit and Truth and spiritual worship is the onely true worship in the spirituall kingdom of the Son and the Father 6. To affirm the Commission to be meant of Water baptisme as quite contrary to the clear Testimony of other scripture both from the testimony of Christ himself and the Apostles and seeing it is clear by other Scriptures that there is another baptisme besides Water baptisme and not one word of water in this place How dare any to affirm the Commission to be Water baptisme This is Antichrist like to set in the Temple of God and so confine Scriptures and mens Consciences to their Carnal and Traditional Interpretations and so to change Times and Laws 2 Thess 2. Dan. 7. 25. or think to do it 1. See those Scriptures that are clear against this Interpretation Luke 24. 49. compared with Acts 1. 4 5 8. Here is another baptisme spoken of by him who gave the Commission and he calls it the Promise of the Father Power from on high and the baptisme of the Holy Spirit Now all this considered how can we safely wring any material water out of the Commission Seeing the Author of the Commission declareth another baptisme so plainly which is infinitely more suiteable to such a Person then an outward and bodily washing 2. See also the witnesse of the Apostles to another baptisme besides that of material water Acts 11 16. 1 Cor. 12. 13. Ephes 4. 5. besides those places spoken of in our former discourse If the Testimonies of John Baptist and the Apostles in their Epistles and as the Word bears witnesse to another baptisme so also it doth bear witnesse to another kind of Water and of baptisme and of washing besides that of earthly water as we have already declared And that baptisme and that water and washing being onely suitable to the Power the Person here giving the Commission and therefore it is also suitable to the Commission given by such a Person in such Power for the accomplishing a work suitable to such a person Power and Administration which is wholly spirituall and from above not carnall nor from beneath nor from the Elements of this world for all earthly things perish with the using as saith the Apostle Coloss 2. v. 22. 7. Paul declares plainly that he was not sent by Christ to baptise with Water 1 Cor. 1. 17. when he is speaking of water baptisme and this were sufficient to satisfie all men if they were not byassed with the erroneous Traditions and carnall Observations and understandings of Scriptures But here the old Objections will come in that Paul was not sent to baptise onely but also to preach the Gospel But I could wish you would not forget the Conclusion of the New Testament Revelation 22. 18 19. and we may as well put in words in other places as here as for example where the word saith salvation is not of works we may put in onely and read it thus Not of works onely but also of Grace and so these words set up Antichrist with a witnesse But now if this Commission had been to baptise with material water then Paul had more reason to have had a Commission to baptise so than any of the Apostles seeing he was to go into all the world where no Ordinance of God had ever been but you will say that others were to do this but yet if it had been a part of his Commission then he would have exhorted others to practise it but we find no such thing in all his Epistles unto any But he gives God thanks that he baptised no more v. 14. lest they should scandall him about it but he was so zealous for all the commands of Christ that he valued not his life so it might be accomplished and if this had been a command of Christ he would not have cared who had abused it or him about it for his work was to fulfill the ministry of Jesus Christ or the Commission of Christ and not to respect what pâ—rsons did say against him in the fulfilling of it But if water-Baptisme were in the Commission of Christ to the other Apostles then Paul had but a part of the Commission of Christ given unto him for he was not sent to baptise with water and so Christ gave a whole Commission to some and but a piece to the rest 8. If water-Baptisme must be meant here then in all places where Baptisme is spoke if it must be meant of water though water be not named as here it is not This is to cheat the people and to tell them this is the naturall signification of the word here do but observe how this doth crosse other Scriptures as Luke 12 50. Matth 2. 1. Acts 1. 5. chap. 11. 16. here one word is used for severall Baptismes we may well say wise men are simple Ob. 10 Spirit-Baptism consists in visible gifts given in an invisible manner c. and so all those places that speak of Spirit-Baptisme are to be understood Answer 1. I deny this upon these grounds First gifts are no where called Spirit-Baptisme but that gifts were a part of it I do not deny though they were not the substance of it 2. The Apostle declares 1 Cor. 12. 13. that all were by one Spirit baptised into one body whether Jews or Gentiles bound or free let them be what they will but all were not partakers of such visible gifts as you would have called Spirit Baptisme as appears in the same chap. 29 30. which is to speak with tongues work miracles as heal the sick c. which all could never do 3. If Christs Baptisme did consist onely in visible gifts c. then John was not out when he declared the Baptisme of Christ to be mighty to the through cleansing of his people from
their finnes and corruptions Matth. 3 12. Luke 3. 16 17. 4. The substance of Spirit-Baptisme consists in the promise of the Father which we have heard of the Sonne Acts 1. 4 5. as he himself hath declared now the promise of the Father doth consist in more than visible gifts as appears by severall testimonies of Christ unto his Apostles let us observe some particulars 1. The promise of the Father was more than visible gifts for it was the eternall Spirit which should be unto them an everlasting comforter that should abide with them for ever John 14. 16 17. now the Spirit of truth that was to abide with them for ever and to be their comforter alwayes was more than visible gifts which continued but for a time Again the Promise of the Father which was the spirit and comforter whom the Father would send in the name of the Son should teach them all things cocerning the great mysterie of God and bring all things to their remembrance that the Sonne had before declared unto them which is more than visible gifts as you say 3. The promise of the Father consists in power from on high as Christ declareth to his Apostles Luke 24. 49. Behold I send the promise of my Father upon you but what is that he bids them tarry in Jerusalem till they were endued with Power from on high here is the Promise of the Father that was to come upon them even power from on high and this spirit and power from on high being poured forth Turned the barren Wildernesse into a fruitfull field c. Isa 32. 15. it enabled the Apostles to do great things besides visible gifts as to themselves and others They were hereby enabled to preach the great mystery of salvation to all the world and there went forth such a power in their ministry that it threw down the whole Kingdome of the Devil in peoples hearts and made it all flee in pieces before it 2 Cor. 10. 4 5 c. It wrought so mightily in them that it comforted them agaimst all affliction they met with either inward or outward it filled their hearts and spirits with abundance of peace Joy and spirituall comfort which the world could not give nor receive John 14. 17. 27. now this and the like is more than visible gifts except you will say the whole work of God in bringing his people into the possession and enjoyment of the great salvation be all visible gifts or the Baptisme of gifts 4. The whole mystery of all doth meet in one and the same things as the promise of the Father power from on high and the Baptisme of the spirit for compare the 14 15 16. chapters of John with Luke 24. 49. and Acts 1. v. 4 5. 8. and all these do agree in one and the same thing namely spirit-Baptisme we need go no further for proof hereof than Acts 1. 4 5. in v. 3. it is recorded that he was seen of them sorty dayes after he was risen and the things he speaks of were concerning the Kingdome of God let us consider by the way what that is and then vers 4. and being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he Ye have heard of me For John truly baptised with water but ye shall be baptised with the holy Spirit not many dayes hence Here is the promise of the Father power from on high as in verse 8. and Spirit-Baptisme meeting all in one as clear as the light So now from clear testimonies of the word we do conclude that the Substantiall part of Spirit-Baptisme doth consist in the inward work of God wrought in his people suitable to the promise of the Father and power from on high and this consists in comforting supporting giving peace joy and rest of Spirit unto them not in the world but in Christ in whom dwells the fullnesse of God And also in breaking in pieces the Kingdome of Satan and opening the eyes of the blind and turning many from darknesse to light and from the power of Satan to God And in opening rivers in high places and turning the wildernesse into pools of water and giving water to the thirsty and rest to the very souls and binding up the broken hearted and washing away the filth of the daughters of Zion in the eternall fountain of living water pouring out a blessing upon them and his spirit upon their ofspring with many more precious promises of the Father all being fulfilled in the Baptisme of the Spirit as the Father and the Son had promised and so it was fulfilled in Spirit and power from on high Objection 11. All believers in all ages had faith and the works of God wrought in them in turning them from sin to God c. Yet we never read it was called Spirit-Baptisme therefore it is not meant of the great work of God in washing and saving his people from sin c. but it must be something else Answer 1. Here is Nicodemus his ignorance with a witnesse for because the work of God in his people in former dayes was not called the new birth to be born from above to be born of water and the Spirit c. therefore there was no such thing as he thought for he had a carnall apprehension of the great work Christ speaks of And as Nicodemus came to Christ by night so I doubt many do come to Christ in the dark now and so they are ignorant of the great work of Christ as Nicodemus was for you are as much out now that cannot believe there is any spirit-baptisme now because it was not so called before Christ came or that there was none before Christ came because not called so you may as well say there was no Gospel nor born from above nor no spirituall birth c. because not so called and so with Nicodemus discover your ignorance Objection 12. VVater-Baptisme was used after Spirit-Baptisme came in force yea among the Jews and Gentiles and the Apostles themselves did also practise it therefore it is still in force Answer 1. Not so for though the Apostles used it yet not by Commission nor by Command from Christ for there is not one word in all the Scripture more or lesse that is declared by any Apostle either in their Preaching or Writing Epistles to the Churches that they had any command from Christ to baptise with Water Nay further there is not any testimony in the Word that ever Water baptisme was called the baptisme of Christ but of John and seeing we have no proof to call it Christs baptisme why then shall we submit to it as the Ordinance of Christ and commanded by him which is no where called his nor none sent by him to practise it Indeed we read John was sent to Baptise with Water but shew me such a proof from any Apostle or where Christ said Go Baptise all Nations with
Water c. 2. That Jews and Gentiles used Water baptisme makes nothing for the perpetuity of it for all ceremonies were practised in those dayes as well Circumcision Jewish Purifications and observing meats and drinks c. as well as Water baptisme And Water baptisme being a Ceremony last took up what infallible proof can any give why that should be first laid down or why it may not be in use as long as others in those dayes or longer seeing it was so rare that the people thought the Author of it to be the Christ 3. Why might not some be zealous for this Ordinance that was administred under the second dispensation as well as many thousands were zealous for Circumcision which was given out under the former dispensation and all this when the substance was come even the third dispensation which was in it self wholy spirituall 4. Water baptisme was so rare that it founded throughout all the World there being many people of all Nations at Jerusalem and many Proselytes who were joyned to the Church of the Jews and Water baptisme being an honourable ceremony among the Jews and in its institution the command of God they were abundantly confirmed in it as others were in other things that were once the commands of God Objection 13. Peter exhorts the people to repent and be baptised every one of them In the name of the Lord Jesus for the Remission of sins and they should receive the gifts of the holy Spirit c. Therefore it is to be practised by this example Acts 2. 38. Answ 1. The same Apostle in the next Chapter bids the people repent and be converted that their sins may be blotted out c. so that we may observe that Repentance Baptisme and Conversion do agree in one and the Apostle doth not bid them be baptised in Water but in or unto the name of Jesus Christ in whom alone there was hope of Remission of Sins but if you do still affirm this to be Water baptisme yet you can plead neither command nor Commission from Christ neither doth the Apostle say that Christ did give him a Commission to baptise them in VVater who did repent 2. Upon this Repentance and Baptisme here is a promise of the gifts of the spirit to follow but where doth it follow water baptisme and if you would have this to be Water baptisme then look to it that the gifts of the spirit doe follow it or else it is to no purpose to use it if the same effects do not follow and Acts 10. 46 c. the Gentiles had the gifts of the spirit and were baptised with water afterward these do not agree 3. For the Promise is to you and to your children and to all that are afar off even as many as the Lord our God shall call here is the substance of all declared even the promise of the Spirit But what is this promise Is it Water baptism that is so much cryed up in the World that was unto them and their children and to all that are afarre off No it is not Water-Baptisme but it is Spirit-Baptisme see v. 33. compared with this it is the promise of the spirit that is unto them and to their children and to all that were afar off even as many as the Lord our God shall call So here it is the promise of the Spirit that is unto them and their children and to all that are afar off and not Water-baptisme And here we may adde one thing more in answer to the tenth Objection that the baptisme of the Spirit cannot be understood of gifts onely for it is to continue unto so many as the Lord shall call who were then afar off and are yet afar off who are yet unborn for it is unto all the Lord shall call but those gifts were not to continue but for a time for the present occasion as none can deny Ob. 14. But Peter commanded some to be baptised Acts 10 48. no man can deny this to be Water-baptisme Ans 1. This is but Peters command not the command of Christ neither doth Peter here declare one word that Christ had given him a Commission to do it 2. Peter doth not first command this to be done till there was a controversie among the people about it as we may observe by the words of Peter v. 46. Then answered Peter but sure he would not answer to nothing there was something spoken about it 3. We never read of any that were baptised with water till they did desire it it was not laid upon any simply as a command as believing and obedience to all Spirituall practises were but they were baptised so when they desired it as other Ceremonies were used in reference to the peoples condition as it was in this place 4. The new converted Gentiles were of tender Consciences as were the Jews and if this Ordinance that was so rare and in so high esteem should not have been administred unto them they would have stumbled at it not being able to see beyond it and therefore the Apostle did it that so they might not stumble nor be offended Fifthly When Peter wrote his Epistle he takes off the people quite from water-baptism and tells them of a baptism that there was but saith he Not the washing away the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Christ the power and vertue of Christs Resurrection was the strength and substance of the true baptism and this consisted in the answer of a good Conscience being cleansed by the waters of the Spirit in the baptism of the Spirit But for ground that Peter had a Commission from Christ to baptize with water I never yet saw any Obj. 15 The Apostles laid nothing upon the people by way of Command but what they had Commission from Christ for Answ 1. The Apostles did never preach water-baptism unto the people as a command of Christ neither declared it in their Epistles as a command of Christ nay they never preacht it in their Ministery at all which is cleer that it was not a Command of Christ for in the Commission they were to teach men to observe all things whatsoever Christ had commanded them but if water-baptism had been a Command of Christ to his Apostles then they would as frequently preacht it to the people in their Ministery as any other part of their Commission or of that they were commanded to preach But sometimes after they had preacht and the people questioned of it c. then they did speak of it according to peoples weakness 2. In Act. 11. 15 16 17. Peter preaches according to his Commission and according to the promise the spirit falls upon the people and here Peter remembers the words of Christ which was that John had baptised with water but that they should be baptized with the Spirit and here the people admire at the work of God now here is baptism declared by the
Apostle but not a word of water-baptism Observe here the people speak not of water-baptism and Peter never puts them in minde of it neither but he mindes them of Christs baptism now he remembers it by the seeing it fulfilled But if water-baptism had been a Command of Christ then the Apostles would have exhorted the people to it everywhere when any had been converted But we never finde they exhorted any or commanded any to take it up but when the people desired it therefore they never laid it upon any as a command of Christ but when it was commanded or exhorted unto by them it was to satisfie the Consciences of the weak who did desire it And the reason why Peter reasons as he doth Act. 10. 45 46 47 is to satisfie those of the Circumcision that came with Peter that so they might not hinder the Gentiles from taking up water-baptism seeing they desired it But where there is no question made about it there he doth not lay it upon them as is cleer 3 We have cleer proof that Paul doth command and exhort believers of all sorts to bear one with another and not to offend one another in observing or not observing meats and drinks days c. and all these did concern Mosaical Ceremonies and observations and had no relation to Pauls Commission which was to preach the Gospel and Gospel-obedience c. but not Moses nor Ceremonies and for proof of this that Paul was to preach the Gospel and had Commission for no more read Gal. 1. And yet that Paul did command and exhort people to other things in reference to this condition we have proof in Rom. 14. 1 Cor. 8. c. and we have also Pauls reason why he did so to the Jews he became a Jew and to the Gentiles he became a Gentile yea he saith that he became all things unto all that he might win some So we see that all that was imposed upon the people in those times was in reference to their strength or weakness some being for strong meat and some for herbs some for one Ceremony some for another Many thousands of the Jews for Circumcision Act. 21. and many for water-baptism many for observing days meats drinks new-moons Sabbaths c. and all once commands of God and therefore not easily laid aside seeing they made Conscience of them as commands of God And we may see it in our days how zealous people are for ancient Customs anst Observations though never the commands of God how much more zealous might the people be in those days for the things that were once the commands of God And further the Apostle Peter is much out himself Gal. 2. when he compelleth the Gentiles to live as do the Jews c. for which Paul reproves him openly and now what will you make of Peters commanding the Genriles to be baptized in one place seeing Christs Command is not mentioned Besides Paul declares in another place that he was not sent of Christ to baptize and yet he did baptize with water therefore the Apostles might and did do things without Command or Commission from Christ So you cannot for all this prove water-baptism to be the command of Christ but that it was used as other Ceremonies were seeing the chief Apostle used it without Commission from Christ for he could not have Commission for that he was not sent to do Obj. 16. But we have more to object concerning the Commission Mat. 28. baptizing the people into the name of God our Father Son and Spirit is into the profession of God c. Answ 1. First this is contrary to your own principles for you say that people are first to profess Christ believe c. before they be baptized with water besides this was the practice when water-baptism was in use that people should believe and profess the way of God before they were baptized in water therefore this cannot be the meaning of Christ in the Commission 2 This is the way to set up a Jewish and Mosaical Church still to make Christians by a bare profession and taking up an outward form But this is not sutable to a Gospel-dispensation wherein people are made Christians from an inward work as writing of divine Laws in their hearts c. not from a little cold water in outside of them 3 There is more in the being baptized into the name of the Father and of the Son and of the Holy-Spirit then a bare outside profession of God as men do carnally understand There is infinitely more mystery in the name of God then you think of or imagine by your going about to binde up the name of God in a form and confine it to an outward profession of God and to this purpose consider a few particulars though we have declared it before 1 By partaking of the name of God people are the sons and daughters of God as the Scripture declares Isa 43. 7. and this is from the pretense of God dwelling in his people Not from a bare profession of the Name of God as creatures do carnally understand shew me one Scripture that we are sons and daughters of God by an outward profession and taking up an out form of water or the like in Gospel-times or whether we are not sons and daughters by the presence of God dwelling in us in spirit and power from on high in which we do truly partake of the name of God in all Gospel-times 2 Those that do partake of the Name of God they are so named of the Lord himself they shall be called by a new name which the mouth of the Lord shall name Isa 62. 2. What think you is there no difference between the name of God that we are made partakers of by the Lords naming even by the spirit of his mouth in power from on nigh and an empty name that creatures have by going into water Oh consider as the power of God is higher then ours his thoughts higher then ours his ways higher then ours so is his name that he gives us in the baptism of the spirit higher and more excellent then our name taken from our beggerly rudiments of this world 3 God doth set those on high that do know his name Psal 92. 13. but dipping creatures into the water cannot make them partakers of the name of God nor the effect thereof which is to set them on high for many may know the name of God by an outward profession and may be called the people of God by partaking of an empty form as dipping or sprinkling with or in water and yet they may be far enough from being set on high by the mighty God so dipping in water cannot interest us in the name of God therefore this cannot be the scope of the Commission 4 This name of God that his people do partake of in the baptism of the spirit it is given to them by the Lord and they are partakers of it by his mighty power I
will give them a new name saith God Rev. 2. 17. God gives his people a white stone and in the stone a new name written that none knows but he that hath it this is the new Name that God brings forth in his people in the new nature written in them by the eternal Spirit And none knoweth this white stone nor the name written in it but those that have received it and this onely is an eternal name that shall never be blotted out it being the name of the living God and written by a divine power in the new man or new name which is the white stone the eternal word brought forth in us in which God writes his own name which is the name of all names and so we do become living and preâ—ious stones by partaking of the divine nature in him who is the foundation of all precious stones being laid of the Father the onely precious stone and chief corner-stone by whose vertue we do become pure white and precious stones builded up together for an habitation of eternal being through the power and operation of the eternal Spirit But the waters of this world can never baptize us into this name nor give us this name nor write this name in us But the name any have by going into water is such a name as all may read because it is an external name and it is no better name then Simon Magus may partake of yea any wicked person is not this giving holy things to dogs I mean the name of God not water-baptism But he that hath the name given him of God in the baptism of the eternal Christ none can read it or know it but he that hath it therefore water-baptism is not that name neither can it give this name unto any nor baptize any into this name 5 Water-baptism cannot interest people into the name of God for Christ hath promised to write the name of God upon his people yea he will write upon them his own new name Rev. 3. 12. here we see it is the work of him who hath all power in heaven and earth to write the name of God upon souls and this is done in the power of the eternal spirit not by dipping in water For water-baptism is not the name of God neither can it work such effects upon souls as to bring forth the name of God in them nor to write the name of God upon them Creatures are onely partakers of the precious name of God by power from on high not by a little cold water Those that have any experience of the name and nature of God in themselves and those that are not wilfully blinde they may see or hear what the name of God is if you look but into the word written in the Scriptures that will tell you what the name of God is and Gods name and nature is one You know the Name of God is declared in Scripture to be Love Mercy Goodness Light Wisdom Righteousness Holiness with many the like and I hope none that knows and loves the truth wiâ—l saâ— that the glorious Name of the eternal God doth consist in a bare outside profession taking its denomination from dipping in a little cold water and that those who are interested into this glorious name that it is from their being thrown into a brook of earthly water there cannot be a more carnal conceit then this The Commission is to baptize people into the name of God and that is declared to be Love Goodness Mercy c. as in Exod. 34 c. But I hope no man will say water-baptism is the Name of God that doth consist in all good sutable to his Nature nor that to be baptized into the Name of God that consists in Light Love Wisdom Purity Strength Fruitfulness c. that this is into material water But the truth is in the baptism of the spirit which consists in power from on high we are dipt and washed in the pure River of the water of life that proceeds from the Lord God and from the Lamb and this is the onely baptism in Christs pure and spiritual kingdom which consists in spiritual fire and spiritual water and this spiritual fire will lick up all our earthly waters and quite destroy them In a word this fire and water of the spirit burns up destroys wasteth away and cleanseth us from all filthiness both of spirit soul and body in which way we do come to live in the name and nature of God in holiness and righteousness And thus we may see that material water is not the Name of God nor to be baptized into the Name of God is not into earthly waters but it is into Life Light Love Wisdom Truth c. yea into the divine nature for as we have first been partakers of the earthly even the old man which is corrupt and sinful So in the baptism of the spirit we do partake of the new name or are made new men in him who is the Lord from heaven and such a baptism is onely suitable to all power in heaven and earth which is able to write the Name of God upon his people and in them and whosoever do call themselves by the name of God or are called by his name from any outward form in the time of râ—formation and have not the name of God written within them they are bastards and not children of God it is onely the spirit and spiritual power and work of the spirit that do or that can interest us into the name of God So we conclude the Commission is spiritual and consists in spiritual baptism even power from on high sutable to the person that gave it and also to the dispensation which was wholly spiritual and so interests us into the name of God which our earthly water cannot do for that cannot interest us into eternal Love Light and all good as spirit-baptism can and doth Obj. 17. The Commission cannot be as you say to baptize men into the Name of God or Father Son and Spirit because it is not mans work to baptize with the Spirit but it is the work of Christ alone to baptize us with the Spirit and thereforâ— we affirm that no man can baptize with the Spiriâ— into the Spirit c. Answ 1. First I would propound one thing to you as unto reasonable creatures and it is this Whether you do think that God doth speak unto men by means or without means And whether God doth work by means or without means and if God do work upon creatures altogether without means then why do any of you call your selves Ministers of Christ and for what purpose you are or declare your selves to be Ministers 2 You do manifest abundance of ignorance in this not to distinguish between the efficient cause and the instrumental cause Now in the first place we ascribe the whole work of the baptism of the spirit unto God alone as the author and finisher thereof in spirit and
And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem until ye be indued with power from on high Luke 24. 49. if this be not a promise I know none Now here you may read the truth that you do oppose and behold your own ignorance and sit down in silence and cover your lips for shame Obj. 19. If no water-baptism then no Ministery nor no right calling to preach and we may as well deny one as the other c. Answ 1. Here I say as you do though in another sence if we are not baptized with the spirit then we are no true Ministers of the spirit and then we have no ground to preach So our ground to preach doth arise from our being baptized though not with material water For I do affirm from Scripture and Reason that a man may be baptized in water and yet be as far from having any ground to preach that he may be an enemy to the true Ministery of God in spirit and power from on high For no man can deny but a wicked man may be thrown into water and so baptized in water And we have example that Simon Magus was baptized with water and yet no right to preach 2. Though the Apostles had received a Commission from Christ to go and teach all Nations yet they were not to practise it till they were indued with power from on high And now let me ask any of you or all of you who pretend a Calling to preach either from going into water or from mens laying hands upon you yea from any external ordination which is from man whatsoever How you do dare to go and call your selves Ministers of Christ and of the Gospel c. from a bare outward calling and yet are without either a Commission from Christ or power from on high either the Apostles were not to go till they had both But you do go to teach without a Commission or power from on high and what is this but to run before you are sent But here I would not be mistaken as if I were against all that do teach no I am really for all that do go forth in the strength of God in whose hearts and mindes God hath written his divine Laws and hath given them life and power from on high who are able Ministers of the Spirit and discerners of spirits in the light and wisdom of the eternal Spirit and do hear the voice of God in their own souls and do speak from the teachings of God in themselves So I hope you do see that those whom God doth teach they have a right to teach others though not hereunto ordained by earthly water nor any tradition of men taken up from a carnal understanding of the Scriptures But if men do not see this truth it is because of their ignorance and blindness and want of experience in the mystery of truth Obj. 20. But here you will say The Apostles were to go forth in an extraordinary work to teach all the world to speak with new tongues work miracles c. but now ordinary gifts will serve for to teach our own Nations c. Answ 1. I grant they were to be indued with tongues c. but yet the substance of all did consist in the internal work that was wrought in them for though they could not speak to all Nations except they did speak in their languages yet this was not the substance viz. their speaking several languages but there was a divine power went forth in their Ministery and had it not been for power from on high their word would have been no more effectual upon the people then the preaching of Christ and his Aposties was before among the Jews before the spirit was given 2 There is as much need of power from on high now in those that declare the mystery of God in the world for now all people generally are fixed upon the forms and traditions of the former ages set up by antichrist from a carnal understanding of the mystery of God And the man of sin and mystery of iniquity have so blinded the hearts mindes and understandings of all Nations that they cannot behold the glorious light of the Gospel but they are in Egyptian darkness the darkness and smoke of the bottomless pit and the false lights of antichrist have so blinded and dazled the eys of all the world that they cannot behold the glorious light of God If you would see Scripture for this purpose to declare this to be truth See 2 Thes 2. and Revelations of John with Matth. 24 c. And now a Ministery that must destroy such a mystery of iniquity and such a man of sin that have deceived all Nations for this twelve hundred yeers or more had need be a powerful Ministery I know not what you mean by your ordinary gifts but I know it is an extraordinary work must do this For I think that is extraordinary that hath force enough in it to destroy throw down and quite destroy all the building that man hath been setting up this many generations yea his very gods and all But that there shall be such a final destruction come upon the man of sin and mystery of iniquity it is cleer by the word 2 Thes 2. 8. here is so cleer a testimony of the destruction of the man of sin and mystery of iniquity spoken of ver 3 4 6 7. that it is undenyable And now what think you Is not the spirit of Gods mouth power from on high and is not the brightness of his coming the light of God then where are your ordinary gifts to destroy antichrist but I advise you that you be sure your building be of God and not of self for if it be below the power of God in spirit and below the brightness of God then when God comes forth in spirit and brightness he will assuredly destroy it root and branch head and tayl And now I can conclude no otherwise but thus that the Ministery that God will send forth from the spirit of his mouth and that shall appear in the bright and cleer light of God in his coming for the destruction of the man of sin and mystery of iniquity it shall consist in power from on high and in the true light of life And let all that dwell upon earthly principles look to it when God puts the spirit of life into his witnesses they shall finde these are no ordinary witnesses nor gifts in them but extraordinary Obj. 21. But if water-baptism must down then what shall we do for ordinances and we may as well throw away all ordinances as some and then this is the way to bring in ranting principles amongst us and carnal liberty c. Answ 1. Because we do not own nor set up that Ordinance that we have no ground for must we therefore throw away all Ordinances Doth this follow think you because a man doth not own that
foundation again after the substance was come much less to be builded upon 2 But now to the second thing and that is Faith toward God and this is to be left also but now what strange Doctrine should we have from the Apostle here if this were meant of the life of Faith that Believers do live here in the world in he must then here overthrow his other Doctrine concerning himself and other believers and that of the Prophet Hab. 2. 4. Rom. 1. 17. Gal. 2. 20. ch 3. 11. Heb. 10. 38. This Exposition overthrows all these with many more for how can it be that we can leave Faith and yet live in it by it c. But that Faith that was to be left was this that the people should no longer wait for the fulfilling those promises of God concerning the sending Christ to fulfil the work of salvation for his people which Promises are frequent in Scripture And the Apostle well knew the Priests and great ones had blinded the people with looking for Christ to come still and that that was not the Christ but a deceiver and therefore it is said that Christ shewed himself alive after his Resurrection by many infallible proofs Act. 1. and here the Apostle takes them off from such waitings and expectations of Christ to come We have also a cleer proof of this Faith Luke 24. 21. but we trusted it had been he that should have redeemed Israel here is a proof of the peoples waiting upon God and trusting which is believing and this is Faith in God or toward God in his Promises which should be fulfilled and when it was fulfilled then they were no longer to wait for it to be done but to go on unto perfection and so look upon this work perfectly done and finished 3 The Doctrine of several baptisms were to be laid aside or left as there were several baptisms and washings used in those times And they were now onely to look after the true and spiritual washing and baptism of the Spirit as he declareth to them chap. 10. 12 having their hearts sprinkled from an evil Conscience and their bodies washed with pure water this was the onely washing the Apostle desired should be aimed at amongst them now the substance was come and all other washings and baptisms that were legal and carnal should all be left as ch 9 10 c. there was no foundation nor footing for any such baptism to be laid again therefore it was to be left all 4 The next thing that was to be left was laying on of hands for when the gifts that followed it were ceased and at an end to what purpose should it be used therefore they are much out now adays that think to ordain men by laying their hands upon them seeing they leave them as they were before for the gifts of the Spirit do not follow now therefore it is but like a dead form where there is no life nor power as in other forms 5 We come now to the fifth thing that was to be left which was of Resurrection from the dead but this cannot be meant the Resurrection of the body which shall be at the end of all time when the Son shall give up the kingdom to the Father and God shall be all in all c. for that shall be the highest perfection that ever creatures shall enjoy therefore the expectation of this Resurrection and the Doctrine thereof shall not be left behinde for we cannot leave the highest perfection behinde and so wait for a higher the word written is cleer for this that this Resurrection is to be earnestly expected and waited for of all that have good hope hereof through the grace of God revealed in them as in Act. 24. 15 16 Phil. 3. 11 12 20. 1 Cor. 15. 1 Thes 4. 13 14 15 16 17 18. Matth. 22. 30 31 32. with many more Now the Apostle bids us here leave these Doctrines and go on to perfection but we are always to wait for the perfection we shall have in the Resurrection for we cannot be past the Resurrection and perfection before we come to it Therefore this is not the Resurrection we are to leave waiting for and go on unto perfection because perfection is here and we are not come to it nor have not yet attained unto it therefore not gone past it nor have we yet been in it nor taken it up nor left it behinde us But now let us consider what Resurrection the Apostle doth here exhort the Hebrews to leave the expectation of and the waiting for the fulfilling It is the Resurrection of Christ from the dead this was the Resurrection that was then past and therefore the people had no ground to look for it to come and therefore they were to leave that Doctrine which did hold forth the Resurrection of Christ to come and they as well as we now were exhorted to look upon the work of Christ perfectly done and Christ risen and become the first fruits unto God c. for there was no perfection of the work till Christ was risen and if Christ had never risen the work had never been perfected but we had still been in our sin 1 Cor. 15. 14. 17 Rom 4. 25. Act. 2. 31. Col. 1. 14 15 18 c. Now if we should wait for this Resurrection any longer we are antichrists with a witness and take Christ for a deceiver as the old Jews did 6 Lastly We come now to speak of eternal judgement that was to be left and here also we must take heed we do not mistake as in the rest of these Doctrines Now as Christ had undertaken to encounter with eternal judgement and had tryed the utmost what the judgement of God could inflict upon him and had born all and satisfied God and so conquered several judgements due to sin and subdued sin death and hell and all enemies that were against us and was risen in token of a full victory over all Now the people were no longer to wait and look for this great work to be done by Christ in time to come but look upon Christ risen and glorifyed and having finished this great work of eternal judgement and so to leave that Doctrine which declared it to come and look upon it perfectly done waiting for the effect of it even the destruction of sin in them But in this sense we are to wait for eternal judgement still which is the effect of Christs conquering eternal judgement and this is the final destruction of the body of sin rooting out and destroying all sin and evil in the elect of God for whstm he hath destroyed and overcome judgement sin death and hell and all enemies And now though we are in Christ more then conquerers yet we see not all enemies destroyed in our own selves yet but we are still in expectation of the destruction of sin and death which is the last enemy that shall be destroyed and so though eternal judgement
shall pass upon all corruption in us and it shall be all eternally destroyed yet we are still in expectation hereof at present and therefore not past it So here we see in what respect we are to leave the Doctrine of eternal judgement and in what respect we are to look for the fulfilling of it For the Apostle would never exhort the people to leave that they were never come unto yet and also that which he doth cleerly exhort unto in other places this were the way for the Apostle to be like those whose words were yea to day and nay to morrow contrary to his own words and practise Rom. 1. 17 18 19. So this is the beginning of the Doctrine of Christ that was to be left and this was the Doctrine and whole Ministery of John the baptist as he was a fore-runner of Christ as Marke 1. the Ministery of John is called the beginning of the Gospel of Christ 1 The Repentance from dead works that John taught and imposed upon the people in an outward washing and outward Reformation and outward Confession c. this was no longer to be rested in for now Christ was exalted and made Lord of all and a Prince to give Repentance indeed and true and real Remission of sins in spirit life and power which shall never be repented of but men might repent of a fained Repentance as might be taken up from any outward form or outward reformation which was in flesh not in spirit which is but a shew of Repentance 2 Now that Faith that John taught should now be laid aside which was that the people should according to the promises of God expect Christ to come after him and should fulfil all that was testified of him concerning mans salvation and that he should suffer for sin take away the sins of the world c. so that now they should no longer look after a Christ to come and so live under types and shadows still but now they should look upon all the promises fulfilled and all finished Christ having suffered and risen and is glorified and now they were to believe all fulfilled that was promised of Christ as Peter declareth Act. 3. 18. and not to look for it to come as before they did though the chief of the Jews would have blinded all the people if they could to wait still for Christ to come and believe no otherwise 3 Johns testimony was that he baptized with water but there came one after him that was before him and was mightyer then he and that he should baptize with the Holy Spirit and with fire yet at that present the people were to be subject to his baptism which was water because the other baptism was not come and he did figure out the baptism of Christ in his baptism But when the true baptism of all baptisms was come then they were to leave all the former that were outward and trust wholly to that which was inward and the true substance of what was figured out before And here you see there is Scripture for leaving out some baptisms And there is also Scripture for the continuance of one baptism Eph. 4. 5. there is one Baptism and 1 Cor. 12. 13. this baptism is declared by Paul himself and therefore Spirit-baptism is still in force though other baptisms were to be left And so of the other three mentioned here Heb. 6. and now where is your practising these Doctrines and yet leaving of them seeing some of them are not to be left behinde while we live upon the earth or are in the body or live in this world and now let all that see truth in its own light behold your blinde and traditional interpretation of the word written wherein are some things hard to be understood which those that are ignorant and unlearned in the mystery of God do wrest c. but observe here it cannot be those who are unlearned in the wisdom of the world for the greatest learned and wisest in the wisdom of this world onely are the greatest fools in the things of God But to answer an Objection from ch 5. 12 13 14. Paul was no babe c. yet he did not leave the Doctrine of the Resurrection nor of Faith c. Phil. 3. 10 11 12. Gal. 2. 20. Heb. 10 38. Rom. 1. 5 17. ch 16. 26. c. therefore this is not that kinde of Faith Resurrection c. that is here spoke of Obj. 24. Christ himself was baptized with water therefore it is to be practised by us seeing he hath left us an Example and we are bid to follow Christ c. A. 1. Are all things that Christ did Examples for us to follow him in then we have example from Christ to be Circumcised as well as baptized 2. Christ said to John that he should suffer it to be so now that so he might fulfil all righteousness but not one word of Christ by way of Precept that it should be an example unto future generations to follow it from his example of taking it up But seeing Christ did not speak one word of the standing of it in his Church to future generations we have no ground to follow it now So these be all the Objections that I do at present know or remember but if there are never so many more I know the truth is able to answer them all though I could answer never a one And I know nothing can satisfie the Spirit but God and when God is pleased to appear in mens souls and spirits in his bright coming in Gospel-light life wisdom and power from on high then men shall be satisfied with truth alone and not before And here I do conclude this Discourse humbly desiring all men that they would not despise the things they know not but try the testimony of all men by the truth alone and not try the truth by mens opinions for all are to be tryed by truth and not it to be tryed by them For at the best man is but a servant to the truth and it were well if they were so much but no man is Lord over truth And here I have declared unto all men what I have received from the Lord in witness to the truth And here I do profess in the presence of God Angels and men that if I could see any just ground from the cleer testimony of the truth that water-baptism were to be practised in Christs kingdom by Command or Commission from Christ and that it were the baptism of the New-Testament I would not be one day older before I would take it up I am so zealous for all the Commands of Christ through his presence dwelling in me in spirit and life But seeing I see so cleer ground against it in all the Scripture and no cleer ground for it therefore I have no ground to submit to it no though all men were for it And thus I leave what I have here declared to be tryed by the truth alone knowing this that whatsoever is of God shall stand in the day of tryal and whatsoever is of man shall be burnt up for God will bring a consumption upon all flesh and the Lord alone will be exalted in his people in his day of appearing in them in his coming in them in light and life and then all men shall cease from man who is vanity and his works of nought FINIS These books are to be sold by Richard Moone at the seven stars in Pauls Church-yard A Pathway unto Englands perfect settlement and its centre and foundation of Rest and Peace discovered by Capt. Robert Norwood 2. An Additional Discourse relating to the Treatise aforesaid By Capt. Robert Norwood Many things therein are fully opened several Doubts and Objections answered a brief account given of the Ancient Laws Customes and Constitutions of this Nation before and since the Conquest so called 3. The Life of that incomparable man Faustus Socinus Senensis described by a Polonian Knight Whereunto is added An excellent Discourse which the same Author would have had premised to the Works of Socinus Together with a Catalogue of those Works 4. Brevis Disquisitio or a brief Enquiry touching a better way then is commonly made use of to refute Papists and reduce Protestants to certainty and unity in Religion 5. The Apostolical and true opinion concerning the Holy Trinity revived and asserted partly by 12 Arguments levied against the Traditional and false opinion about the Godhead of the Holy Spirit partly by a Confession of faith touching the three Persons c. By John Biddle Mr. of Arts. 6 A short Treatise touching the death of Christ also the point of baptism is handled with the qualifications demerits sufficient to the receiving in and casting out Church-Members By J. Dell. 7. The Army Vindicated in their late dissolution of the Parliament By John Spittlehouse 8. A Warning-piece discharged or certain intelligence communicated to his Excellency the Lord Generall Cromwell By John Spittlehouse 9. The first Addresses to his Excellency the Lord General with the new Representative elected by him and his Councel c. By John Spittle-house 10. The new Earth or the Magna Charta of the past Ages and of the Ages or World to come called The Jews Commonweal By Joh. Brayne 11. The unknown being of the Soul and Spirit c. By John Brayne 12. The Way of disputing practised by Christ and his Apostles in deciding the Controversies of that Age and the Rule for the determining of out own or the right use of spiritual weapons c. By John Brayne 13. Baptism without Bason or plain Scripture-Proof against Infant Baptism in Answer to Mr. Baxters Arguments and the Exercitations of Mr. Sidenham By William Kaye Minister of the Gospel at Stokesley A Cryer in the Wilderness of England declaring the Baptism of the Eternal Spirit to be the onely Baptism in Christs Kingdom c. By Edward Punch 15 Dissertatio de Pace c. or A Discourse touching the Peace and Concord of the Church This he hath now in the Press Judah's Witness sounding the Trumpet c.