Word and no Man under the New Testament receives the Spirit through the Baptism of Water but through the Ministry of the New Testament which is the only Ministration of the Spirit To conclude this Baptism of the Spirit that is performed only by the Word is that Baptism of which so many excellent things are spoken in the New Testament As 1. This Baptism of the Spirit gives a new Nature and this Nature is a Divine Nature or the Nature of God and hence it is said Exept a Man be born of Water and the Spirit So that the Baptism of the Spirit gives a new Birth and so a new Nature And again That which is born of the Spirit is Spirit so that the Baptism of the Spirit makes us Spirit and through the Baptism of the Spirit we become that which the Spirit it self is And so the true Foundation of Christianity begins from Faith and the new Creature and not from Water-washing 2. This Baptism gives a new Name not Iohn or Thomas c. but as Christ saith Rev. 3. 12. I will write upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my new Name Our own Name is Sin and Ignorance and Pride and Injustice and Envy and Covetousness and Uncleanness and all Evil and this is the Name which the first Adam wrote upon but the Name the second Adam writes on us is Righteousness and Holiness and Truth and Love and Meekness and Wisdom and all Good and this is the Name the second Adam writes on us or his own new Name for Christ himself was Baptized by the Spirit into the Name of God that is was taken up into God and the things of God which are Himself as into the Truth Wisdom Justice Mercy Power c. and all the whole Flesh or Humanity of Christ even all his Members are Baptized into the same Name of God with Him and so are called by his new Name So that this Name of Christ this new Name which is given us by God through the Baptism of the Spirit is infinitely better than that Name which is given us by Parents or God-fathers in Water-Baptism 3. Christ's Baptism translates us into a new World Except a Man be born of that Water which is the Spirit he cannot enter into the Kingdom of God No Man can possibly enter into the Church of the New Testament which is the Kingdom of God but through the Baptism of the Spirit the Baptism of the Spirit makes a new Creature and this new Creature enters into a new World which is the new Ierusalem that comes down from God out of Heaven 4. Spirit-Baptism inables us to the same Work with Christ that is to the Ministry of the New Testament saith Christ The Spirit of the Lord is upon me for he hath Anointed me to Preach Isa. 61. 1. And he began his Ministry from his Spirit-Baptism which did immediately follow his Water-Baptism but was in no sort one Baptism with it and having thro' the opening the Heavens received the Spirit which taught him the Name of God he presently began to Teach the Name of God to others and Christ himself was not a Minister of the New Testament but thro' the Baptism of the Spirit Now all Believers that are Anointed with him in his Unction or which is all one are Baptized with him in one Baptism of Spirit are Anointed and Baptized to the same Ministry For the Anointing of the Spirit is the teaching of God and they that are taught of God themselves ought also to teach others and the Spirit of Christ is the Spirit of Prophecy and they that have received that Spirit must Prophecy as it is written It shall come to pass in the last days that I will pour out my Spirit upon all Flesh and your Sons and Daughters shall Prophecy which very place Peter Act. 2. applies to the Baptism of the Spirit so that this Spirit-Baptism of Christ makes all Prophets that partake of it 5. Spirit-Baptism makes all those One with Christ the Head who partake of it Gal. 3. 27. As many as havebeen Baptized into Christ have put on Christ so that by the true Baptism of the New Testament we do actually put on Christ and are made one with Christ and this is not done by any Water-washing but by the Spirit for through the gift of the Spirit only are we made one Flesh with Christ yea through this we necessarily become one Spirit with him too as it is said He that is joyned to the Lord is one Spirit so that not through Water but Spirit-Baptism do we put on Christ the Spirit carrying Us into Christ and bringing Christ into Us and being one and the same Spirit in both and this is to be Baptized into Christ. Now this Baptism that makes us one with Christ makes us to partake hoth of his Death and Resurrection 1. Through Baptism of the Spirit we are dipt into the Death of Christ Rom. 6. 3 4. Know ye not that somany of us as are Baptized into Iesus Christ are Baptized into his Death And this is as the Apostles unfolds it vers 6. The Crucifying of the old man with him that the Body of Sin may be destroyed that henceforth we should not serve Sin And all this is done not through any Water-wash but through the gift of the Spirit for it is through the Spirit only that we are able to mortifie the deeds of the Flesh and nothing but the presence of the Spirit in us is the destruction of Sin so that the Spirit of Christ Baptizes us into the death of Christ. 2. Spirit-Baptism makes us partake of his Resurrection as well as of his Death yea therefore do we dye with him that we may live a better life Rom. 6. 3 4. Therefore we are Buried with him by Baptism that is Spirit-Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father i. e. The Spirit so should we also live in newness of Life for if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection Where you see the same Baptism of the Spirit that makes us Dye with Christ doth also quicken us into his Resurrection and deprives us of our own Life not that we remain Dead but that it may communicate to us a better Life than our own even the Life of Christ himself that we that are Men may Live the very Life of the Son of God in our own Souls and Bodies and may be quickned with him and raised up with him and set in Heavenly places in him 6. As Spirit-Baptism makes us One with Christ the Head so with the Church the Body 1 Cor. 12. 13. For by one Spirit are we all Baptized into one Body whether we be Jews or Gentiles whether we be Bond or Free and have been all made to drink into one Spirit so that by drinking into one Spirit with the Church we become one Body
be but the Apprehensions and Thoughts of Men and that they spake very much by Conjecture and at Uncertainty in this matter And thereupon I resolved wholly to withdraw from such Discourse and to lay down whatever Opinions I had before entertained touching this Point and to come to the plain and manifest Scriptures from thence after much seeking God to learn whatever the Lord should please to teach me chusing rather to build on the clear Word though alone than on any uncertian inferences and blind conjectures of Men tho' imbraced and magnified by all the World Now in this inquiry from the Word I met with that place Heb. 6. 2. where the Apostle speaking of some of the first and initial points of Christian Religion names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of Baptisms whence I perceived that in the Primitive Church they had the Dostrine of Baptisms in the plural number and therefore did apply my self to search from the Word what these Baptisms might be and so met with the Baptist's own Doctrine touching Baptisms mentioned Mat. 3. Mar. 1. Luke 3. and Iohn 1. for all the Evangelists make mention of this it being a matter of so great Concernment and Luke makes mention of the ground of this Doctrine of the Baptist Chap. 3. 15. As the People were in Expectation saith he and all Men mused in their Hearts of John whither he were the Christ or not John answered saying c. the People it seems had great and high thoughts of Iohn because he was the Son of the High Priest conceived after an extraordinary manner his Parents being both well stricken in Age and past Children by the course of Nature and then the manner of his Life was strange for he lived in the Wilderness out of the ordinary converse of the World And his Apparel and Diet were unusual being Raiment of Cammels Hair and a Leathern Girdle about his Loyns and his Meat Locust and Wild honey but especially his Ministry was mighty being in the Spirit and Power of Elias and his Baptism new and famous so that all the People stood in great expectation of some Work or event from Him that should manifest him to be the Christ wherefore Iohn to take them off from that gross and dangerous mistake plainly told them all and that openly that he was not the Christ but that there was a great deal of difference between himself and the Messias and that both in regard of his Person and Office First for his Office For he begins to shew the difference from thence because the newness of his Baptism was the ocasion of the Peoples conceiving that he was the Messias whereupon he vilifies his own Baptism in respect of Christ's saith he I indeed Baptize you with VVater that is my Baptism is but Water-Baptism that washes the Body only with a Corporeal Element but one mightier then I comes for I am but a Creature He the Power of God I but a Servant He the Lord of all and One so infinitely Excellent above all that I am that the Latchet of his Shoes I am not worthy to unloose that is I am unworthy to perform the meanest and lowest Office for Him And having thus first spoken meanly of his own Baptism and then magnified Christ's Person above his own He saith he shall Baptize you with the Holy Spirit and with Fire that is I that am a Servant do Baptize with Water but he that is the Son Baptizes with the Spirit my Bapâ—ism washes but the Body from the filth of the Flesh but his the Soul from filth of Sin so that how much the Spirit excels Water and God the Creature so much his Baptism transcends mine Now hence I gather clearly even from the Baptist's own Mouth That Iohn's Baptism and Christ's were distinct Baptisms the one Water-Baptism the other Fire-Baptism And though our late Writers and Teachers have and do affirm that Iohn's Baptism and Christ's make up but one entire Baptism yet all generally of the Antient Christians apprehended them to be distinct one whereof saith Illud manifestum est alium fuisse Iohannis Baptismum alium Christi August contra liter Petil. 2. c. 37. And I could produce many more Testimonies besides but it is not my meaning to entangle any Body with the Authority of Men and therefore I shall make it plain by clear Scriptures and Evidences from them that Iohn's Baptism and Christ's are distinct 1. Iohns Baptism and Christ's are distinct in their Appellations in Scripture for Iohn's Baptism was still so called even when the Apostles used it and it was not called by their Names who administred it but was still called Iohn's Baptism Yea after Christ's Baptism came in Iohn's still retained its name as being distinct from it and therefore Act. 18. 24 25. it is said Apollos taught diligently the things of the Lord knowing only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baptism of Iohn 2. The Scripture saith that Christ's Baptism was to follow Iohn's and did not accompany it at the same time for Mat. 3. Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do Bapize you with Water but he that comes after me i. e. in order of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall Baptize you And in Luke 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have Baptized you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he shall Baptize you which places plainly declare that Christ's Baptism did not go along with Iohn's but was to follow it and that he was to Baptize with the Spirit after Iohn's Water Baptism had its full course to wit when he was risen from the Dead and Ascended into Heaven And therefore Christ after he was risen from the Dead and immediately before he was to ascend into Heaven though his Disciples had used Water-Baptism or Iohn's Baptism for above three Years yet affirms that which Iohn had said of Him touching his Baptism with the Spirit was not yet fulfilled but was shortly to be fulfilled as appears Acts 1. 4 5 Christ being Assembled with the Apostles commanded them that they should not depart from Jerusalem but wait for the Promise of the Father which saith he you have heard of me for John truly Baptizeth with Water but ye shall be Baptized with the Spirit not many Days hence and this was fulfilled at the Day of Pentecost whence it is evident that Christ's Baptism did not go along with Iohn's and make that up one entire Baptism with it self seeing it followed almost four Years after and therefore Iohn's Baptism and Christ's must needs be distinct 3. It is evident that Christ's Baptism and Iohn's were distinct in as much as the Baptism of Christ was necessary for those very Persons who had before been Baptized with the Baptism of Iohn whereas if Iohn's Baptism had been one and the same with Christ that only had been sufficient but now those whom Iohn had Baptized with Water Christ was to Baptize again with thâ— Spirit as in that place before mentioned I have
the Baptism of Repentance for the Remission of Sin but there the Head who was free from Sin was Baptized for the Body which was full of Sin that he might fulfil all Righteousness in his own Person And this was a great Honour to the Baptism of Iohn that Christ though in reference to our Flesh more than his own submitted himself to it Thus it appears that the Baptism of Iohn was very Honourable and of high Account in its time so that the very Disciples of Christ took it up and Christ himself suffered them because Iohn's Baptism was the Sign and Fore-runner of His and because the time of his own Baptism was not yet come but Christ himself used it not as Iohn witnesses Chap. 4. 2. saying Iesus himself Baptized not but his Disciples to wit with Iohn's Baptism which was Water-Baptism For it became not the Son of God to Baptize with a Creature nor the Lord of all to use the Baptism of a Servant And thus having shewed how Honourable Iohn's Baptism was in it self wherein I conceive I have not done him though a Servant the least Prejudice but have fully attributed to his Office whatever the Word or He himself a Messenger from God attributes to it I shall now proceed to shew That the Baptism of John how Honourable and Excellent soever is yet far beneath and below Christ's yea and most Weak and Imperfect in comparison of his For first Iohn's Baptism was with a Creature with the Element of Water for the Creature could Baptize but with the Creature that is Iohn with Water and so this was far beneath the Baptism of Christ which was the Work of God by God the Work of the Father by the Son and of the Son by the Spirit 2. Iohn's Baptism was tantum exterius lavacrum but Outward and reached the Outward Man only the Baptism of Water reached but the Body and it could pierce no deeper and after all the washing of the Body with Water the Soul still remained as full of Filth Sin and Corruption as ever and so it was far beneath Christ's which reaches the Soul The Baptism of John was the Baptism of Bodies but the Baptism of Christ the Baptism of Souls and only the Baptism of the Spirit reaches the Spirit and attains to the Soul Conscience and Inner Man to Purge and Purifie them 3. The Baptism of Iohn was but a Sign and Ceremony though it had more Life and Light in it than any of the Signs of the Law as being nearer to Christ and more newly revived by God and so thought useful in its Season yet the Efficacy of it after the manner of all Signs was but weak For first It did not give the Spirit one drop of the Spirit yea some who were Baptized with Iohn's Baptism did not know the VVay of the Lord perfectly that is had no certain knowledge of Christ the only Way to God as Apollos Acts. 18. yea some of them did not so much as know whether there were any Holy Ghost or no as those Twelve Disciples Acts 19. much less had received the Spirit Secondly Neither did it give Repentance and Remission of Sin for what was the Plunging of a Man in cold VVater towards Repentance and Remission of Sin but these were the Works of Christ's own Baptism which is the Baptism of the Spirit For no Man can repent of Sin but by the Presence of the Righteousness of God in his Heart which is the work of that Spirit which is given in Christ's Baptism Neither can any remit Sin but God Our Sins are never forgiven by God till God dwell in us through Iesus Christ by the Work of the Spirit So that Repentance was given and Sin forgiven not in hope only in Iohn's Baptism but really and truly in Christ's which was the real Baptism of Repentance and Remission of Sin Thirdly Neither did it give entrance into the Kingdom of God for the Kingdom of God is a Spiritual Kingdom and no Earthly or Corporal thing can give entrance into it The Baptism in the Water of Iordan could deliver no Man up into the Kingdom of God but the Baptism in that River that makes glad the City of God Psal. 46. 4. in that River clear as Christal that proceeds from the Throne of God and of the Lamb which is the Spirit which delivers up all that partake of it first into the Kingdom of the Son and after thro' that into the Kingdom of the Father The Baptism of Iohn left Men in that Old World wherein it found them but the Baptism of Christ delivers them up into the new World or the Kingdom of God Now in all these Regards it appears that Iohn's Baptism did not do the Work of the Baptism of the New Testament for then that only had been sufficient and there had been no need of Christ to come And thus you see that the Baptism of Iohn as it is Distinct from Christ's so it is far Inferiour to His. And therefore great hath been the mistake of many for several Ages who have made Iohn's Baptism equal to Christs for what is this but to make the Servant equal to the Lord and to set down the Creature in the Throne of the only begotten of the Father Tea and it is the quite perverting of Iohn's Office for Iohn was to be a burning and shining Light to usher in Christ the true Light He was to be as the Morning-star to usher in Christ the Son of Righteousness and was not to be so much Clouds and Darkness to obscure him He was but to point out Christ and depart again and not to sit in equal Glory with him on his Throne in the New Testament Iohn said He was not worthy to bear his Shoes and therefore they do not well who have prepared an equal Crown for him with Christ who is King of Kings and Lord of Lords Wherefore we must take great heed that we do not so magnifie Iohn's Office as to intrench on Christ's and to make the Son out of the Bosom of the Father to take up the Baptism of Iohn a Servant and to Administer one entirely his own surely this would not have been suitable to the Glory of the only begotten Son of God The third thing I propound to speak to touching Iohn's Baptism is the Time of its Durance or Continuance and that was but very short For Iohn's Baptism as all the Ceremonies of Moses was but for a time yea This being nearer the Truth and Substance than they was of less Duration as the Morning-Star though brighter than the rest of those Heavenly Lights shines less while than they because the hasty Appearance of the Sun swallows it up And so Iohn's Baptism was of great use a little before Christ's Manifestation to Israel and continued till the time of his Ascension and then when Christ's Baptism began the Shadow was to give way to the Substance and the Sign to the Truth and the Letter to the
with it and no other-ways I say not by being dipt into the same Water but by receiving the same Spirit do we become one Body with the Church and it is not being of one Judgment or Opinion or Form or the like that makes Men one true Church or Body of Christ but the being of one Spirit and there are no more of that Church which is the Body of Christ than they that are Baptized with that one Spirit of Christ. 7. Spirit-Baptism it truly washes and cleanses from Sin What Water-Baptism doth in the Sign this doth in the Truth even cleanses from all Carnal and Spiritual Filthiness And no man is cleansed from Sin but by the washing of the Spirit the pouring forth of the Spirit on all Flesh is the killing of Sin in all Flesh 1 Cor. 6. 9 10 11. Neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankind nor Theeves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God and such were some of you but ye are WASHED but ye are Sanctified in the Name of the Lord Iesus Christ by the SPIRIT of our God So that Spirit-Baptism cleanses from all Sin whatever it is and there is no man cleansed from Sin but through this Baptism And again Eph. 5. 26 27. Christ gave himself for the Church that he might sanctifie and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish and nothing doth thus purifie the Church till it be without spot wrinkle or blemish and till it be perfectly holy but the Baptism of the Spirit And therefore tho' the Baptism of Iohn was administred but once yet the Baptism of Christ is a continued Baptism for as long as Corruption is in the Flesh the Baptism of the Spirit is in use So that the Nature Life of a Christian are under a constant and continual Baptism God every day pouring forth his Spirit upon a Believer for the purifying and sanctifying of him and making him meet for the immediate presence of God whither no unclean thing comes nor the least uncleanness in any thing 8. Spirit-Baptism saves Whatever in us is washed with the Spirit is saved as well as sanctified and how much any one hath received of the Spirit so much is he already saved Tit. 3. 5. According to his mercy he hath saved us by the washing of Regeneration and renewing of the Holy Spirit which he shed on us abundantly through Iesus Christ our Saviour Where the Apostle teaches us how God saves and that is not by Iohn's Baptism or Water-washing but by the Laver of Regeneration which is the renewing of the Holy Spirit poured on us abundantly through Christ so that he calls the Baptism of the Spirit the Laver of Regeneration such a Laver as renews the old Nature yea and begets a new One so that a man through this Baptism is wholly changed not in a few good Works but in his whole Nature and from his newness of Nature flows newness of Life so that he is no more as he was but is and lives and loves and thinks and speaks and acts otherways than he was wont and this cannot be the work of Water in any measure but wholly of the Spirit for where men are destitute of the Spirit tho' washed with Water a thousand times there is no change of Nature in them but the change of Nature wrought by Spirit-Baptism is so much present Salvation even in this present World There is another Scripture witnesses the same thing and it is 1 Pet. 3. 20 21. A few that is Eight Souls were saved by Water to to which figure Baptism answering doth now also save us not that whereby the filth of the Flesh is cast away but whereby a good Conscience answers well to God by the Resurrection of Iesus Christ. Peter having said that Baptism answers to the Flood and saves the Church now as the Flood did the Church then yea saith he but I mean not the outward Baptism or the washing away of the filth of the Body but the answer of a good Conscience towards God by the Resurrection of Iesus Christ Which place is difficult but I thus conceive it The efficacy of Christ's Resurrection is the gift of the Spirit and the Spirit of Christ in a Believer rectifies his Conscience and makes it good so that it can return a sweet answer to God upon every word of his for the work of the Spirit in the heart answers every word of Faith spoken from God particularly it can say to God I was indeed filthy and unclean throughout but I am now washed and justified and sanctified in the Name of the Lord Jesus and by the Spirit of my God and this Spirit-Baptism is that that saves and not the Water which puts away the filth of the Flesh only but leaves the filth of the Spirit as much as ever So that in this place Peter puts an end to Baptism in the Flesh as Paul Rom. 2. 28. puts an end to Circumcision in the Flesh saying He is not a Iew which is one outwardly neither is that Circumcision which is outward in the Flesh but he is a Iew 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 That is saith Paul in the Kingdom of Christ where all things are Spiritual Circumcision in the Spirit puts an end to Circumcision in the Flesh And in the same Kingdom of Christ saith Peter Baptism in the Spirit puts an end to Baptism in the Flesh for he is not a Christian who is one outwardly neither is that Baptism which is outward in the Flesh but he is a Christian who is one inwardly and Baptism is that of the Heart in the Spirit and not in the Letter whose praise also is not of Men but of God For under the Gospel which is the Ministration of the Spirit as ye have been oft minded we can find nothing among all outward things through the use and exercise whereof we may attain the cleanness and purity of Righteousness in our Natures and therefore Christ hath put an end to all outward carnal and earthly things of the first Testament by the Inward Spiritual Heavenly things of a second better Testament And by his own Death and Resurrection only not without us but within us through the power and efficacy of his Spirit all the Baptism of the New Testament is fully and perfectly performed And thus in all these particulars you see the infinite excellency and glory of the Spirit-Baptism above Water-Baptism and this only is sufficient in the Days of the Gospel as being the True and Proper Baptism of the New Testament For as Christ himself only is sufficient to the Faithful without Iohn tho' Iohn were of use in this season to point our Christ so the Baptism of Christ only is sufficient to the Faithful without the Baptism of Iohn tho' the Baptism of Iohn were of use in its season to point out the Baptism of Christ and the Baptist himself was of this Judgment who said to Christ I have need to be Baptised of thee which he means not of Water-Baptism for so Christ himself as you have heard did not Baptize but with the Baptism of the Spirit and so the Baptist himself who was never Baptized with Water neither by Christ nor the Apostles nor any Body else yet was Baptized with the Spirit and the Baptism of the Spirit was sufficient for the Baptist without any Water-Baptism and so Christ's Spirit-Baptism by the Word is sufficient for all the faithful now without Iohn's Water-Baptism for he that is truly washed from all filthiness of Flesh and Spirit and hath the Holy Ghost in him to renew his nature and to conform him exactly to Christ's own Image and to work him in this present World into the true similitude of Heaven and to be in him a Fountain of Water springing up unto everlasting Life what need hath he of cold material Water to be poured on his Body under the pretence of any sign whatever either of Moses or Iohn when as he hath the Truth Substance and Heavenly thing it self Now this it may be may seem strange and dangerous to some of low and fleshly and customary Religion but let all such if it be possible consider that where the Substance comes the Shadow is at an end and the Ceremony were the Truth comes and the Creature where God comes And if they understand not this for the present I hope they may understand it afterwards for we speak not at uncertainties in this point but what we have in some measure seen and felt and handled of the Word of Life that we deliver to you that ye may have fellowship with us and truly our fellowship is with the Father and his Son Iesus Christ through the Spirit FINIS
ΒαπΤισμων Διδαχη OR The Doctrine OF BAPTISMS Reduced from its Ancient and Modern CORRUPTIONS and Restored to its Primitive SOUNDNESS and INTEGRITY According to The Word of TRUTH According to The Substance of FAITH According to The Nature of Christ's Kingdom By William Dell Minister of the Gospel and Master of Gonvil and Caius College in Cambridge Isa. 52. 15. That which hath not been told them they shall see and that which they have not heard they shall consider London Printed and Sold by T. Sowle next Door to the Meeting-House in White-Hart-Court in Gracious-Street and at the Bible in Leaden Hall-Street 1697. TO THE READER THE Doctrine of Baptisms hath been dark and obscure in the Church from the very Primitive Times and hath had more of Humane Notion than of Divine Truth in it and therefore Zuinglius Writing touching this Point speaks thus in the beginning of his Book Entituled De Baptis Tom. 2. f. 57. Illud mihi ingenuè circa libri initium dicendum est ferè omnes eos quotquot ab ipsis Apostolorum temporibus de Baptismo scribere instituerunt non in paucis quod pace omnium hominum dictum esse velim à scopo aberravisse That is In the beginning of my Book saith he I must ingeniously Profess that almost all those that have undertaken to write of Baptism even from the very times of the Apostles have which I desire may be spoken with the favour of all not in a few things erred from the scope And as he affirms that almost all before him had erred in many things touching Baptism so did he himself also err as well as they not in a few And it is as free for me or any Body else to differ from him and other late Writers as for them to differ from former Writers especially if that be true which Godly and Learned Chemnitius affirms out of Augustine that these things are not tanquam articuli fidei a quibus diversum sentire piaculum sit Anathemate dignum Chemnit Examen Concil T rident 1. de Bapt. And therefore Reader I acquaint thee before hand that in this Point I shall speak much otherwise than all former or later Writers whatever that I have met with And though I do not without some Fear and Trembling dissent from so many worthy and gracious Men that have been and are otherwise Minded yet it is the less grievous to me because I differ from them I can say it in truth before the Lord not out of any desire to be singular or for any Worldly or Carnal End whatever but only that I might cleave to the Clear and Evident Word of God alone even there where I see the very Faithful to leave it seeing I am rather to joyn to the Word without Men than to joyn to Men without the Word and where I find the Holiest Men in the World and the Word parting I am there to leave them and to go along with the Word And so in all Love and Meekness I tender this Discourse to thee desiring that if thou canst not at the present agree to what is there in contained yet that thou wouldst not rashly Judge and Reproach it seeing through God's Goodness it may come to pass that what thou knowest not now thou mayest know afterwards But because I see this present Generation so Rooted and Built up in the Doctrines of Men I have the less hope that this Truth will prevail with them and therefore I appeal to the next Generation which will be farther Removed from those Evils and will be brought nearer to the Word but especially to that People whom God hath and shall form by his Spirit for himself for these only will be able to make Just and Righteous Iudgment in this matter seeing they have the Anointing to be their Teacher and the Lamb to be their Light THE DOCTRINE OF Baptisms c. THE Lord fore-seeing how great an Evil it would be in the Church to leave Men either to their own or other Men's Opinions and Iudgment in the things of God did in the very beginning of the Gospel command and bind all the Faithful to hear Christ alone saying from Heaven that we might give absolute credit to his Voice This is my Beloved Son in whom I am well pleased hear him And the more the Faithful have kept to the Word of Christ the more they have been free from Error and the more they have left this and turned aside after the Doctrines of Men though Men in some measure Faithful and Holy the more have they been perverted and seduced insomuch that the true Church of God and the very faithful themselves have received held and maintained divers Errors and False Doctrines and Opinions even for many Ages and Generations yea and have not been altogether free from some from the very Apostles times And because many or most Godly Men in former Ages held such and such Opinions therefore the following Ages have taken them upon trust from them and have entertained them as sure and certain though not at all consulting in those points with the great Doctor and Apostle of the New Testament Iesus Christ. And thus have the very Elect themselves been drawn into much Error though they have still had Christ for their Foundation and were built on him so firmly by Faith that the Gates of Hell could not prevail against him Now to free the Faithful from the former mistake and consequently from all Error there is no other way than this wholly to forsake the Doctrines of Men and to lay by all those Opinions that we have sucked in from our very Cradles and which are now become even a Natural Religion to us I say utterly to lay by and wholly to forget all these things and to come immediately to the pure unerring Word of God and to the Voice of Iesus Christ himself by his Spirit wherein all things are true sincere and perfect and not bring Hearts to the Word that are prepossest with Doctrines and Opinions Learned of Men but to come thither with Hearts and Consciences free and uningaged and in all meekness uprightness and simplicity of Heart to hear what Iesus Christ the faithful and true Witness will say to his Spirit which also is the Spirit of Truth and to receive and believe that alone though never so differing from the Opinions and Doctrines of this present Age as well as of the former and though perhaps the whole Nation would be offended with it And this is the Course that I have observed to come to some clear and certain Knowledge in the Doctrine of Baptism For having Read much and Discoursed with many touching this Point and having seriously considered what they say as one that searched after the Truth for it self only and for the Satisfaction of my own Soul I do prosess I could not find any thing almost spoken for my Spirit boldly and safely to lean on as perceiving most of what they said to
shall put an end to my Water-Baptism And therefore Paul as you have heard after he had used this Baptism twice or thrice quite for bore it and yet planted many Churches of Christ and probably by degrees did other Apostles too for they knew that Christ's Baptism included Iohn's and was fully sufficient of it self without it and therefore we find Paul teaching in Christ's Kingdom but One Baptism and this the Baptism of the Spirit Eph. 4. from which the Church of the New Testament both Iews and Gentiles was to take its beginning and not from outward Elements or Water washing Wherefore seeing these things are so the Anabaptists have extreamly mistaken who have made their Water washing so Essential a work of the New Testament that they would neither hear the Word nor have Christian Communion with any one that was not so washed yea though they were convinced touching them that they had received the Spirit This I say hath been the great Error of very many honest and well-meaning People through misunderstanding the Word to make washing with material Water so necessary a thing in Spiritual Worship yea and more Essential to the Communion of Saints than the very Spirit it self whom I do not therefore Iudge but Pity And this much for Water-Baptism which was Iohn's and belonged only to that middle Ministry betwixt the Prophets and Christ. Now the other Baptism I am to speak of is Christ's which is Spirit or Fire-Baptism and this is the one and only Baptism of the New Testament as we find Paul affirming Eph. 4. 6. where he saith that in Christ's Kingdom where is but one Body and one Spirit and one Hope of our Calling and one Lord and one Faith there is also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Baptism and this is the Baptism of the Spirit as the Apostle elsewhere shews saying 1 Cor. 12 13. For by one Spirit we are all Baptized into one Body and have been made all to drink into one Spirit Now this Spirit Baptism did not go along with Iohn's Water-Baptism but followed it about four Years after as you have heard and as appears by the forementioned place of Christ Act. 1. 5. where he tells his Disciples saying Iohn verily Baptized with Water but ye shall be Baptized with the Holy Spirit not many days hence and this Promise of Christ and of the Father was fulfilled at the day of Pentecost when the Apostles being all met together there came a Sound from Heaven as of a mighty rushing Wind and it filled the House where they were sitting and there appeared unto them cloven Tongues like as of Fire and it sate upon each of them and they were all filled with the Spirit Here was the first beginning of Christ's or Spirit-Baptism for it began not till after the Ascension of Christ into Heaven and his sitting down on the Throne of God and Iohn the Apostle also witnesses to this Chap. 7. saying The Spirit was not yet given because Christ was not yet Glorified but as soon as he was Glorified then did he begin to Baptize with the Spirit not the Apostles only but also the Iews and Gentiles and all sorts of People that did believe in his Name through the Word of the Gospel So that then Christ's Baptism began to take place and to prevail as you may see Acts 8. When the Apostlâ—s that were at Jerusalem had heard that Samaria had received the Word of God by the Preaching of Philip they sent unto them Peter and John who when they were come down Prayed for them that they might receive the Holy Spirit for as yet he was fallen on none of them only saith the Text they were Baptized in the Name of the Lord Iesus i. e. they had only been Baptized with Iohn's Baptism who only Baptized with Water saying that they should believe on Christ that was to come after For Iohn's Baptism was yet usual inasmuch as Christ's Bapâ—ism was but new begun Then did the Apostles lay their hands on them and they received the Holy Spirit So that here now was the Progress of Spirit-Baptism And after when Peter Preached to Cornelius and his Family and Friends the Holy Spirit fell upon them Act. 10. And Peter gives this account to those of the Circumcision at Ierusalem Act. 11. 15. 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 Baptized with Water but ye shall be Baptized with the Holy Spirit So that Peter evidently declares the gift of the Spirit by the Ministry of the Gospel to be the Baptism of Christ or the Baptism of the Holy Spirit and Fire which Christ promised at his Ascension into Heaven And this is the only Baptism wherein all the Church of the New Testament are to partake with Christ I say not the Baptism of Water but of the Spirit He and we drinking into one Spirit and the same Spirit descending on Us as did on Him The pouring out of the Spirit on the Flesh of Christ was his New Testament Baptism and it is ours too and all our true and sound comfort and happiness lies in this that we are Baptized with the same Spirit that He was for it would be as little Spiritual Comfort to be dipped in the same VVater with Christ as to eat with him at the same Table or to drink with him in the same Cup or to go along with him in the same Ship as Iudas did and divers of the unbelieving Iews but to drink with him in one Spirit is to partake of one Flesh with him and to be one Christ with him and this is a Comfort indeed Now the Outward Instrument of Christ's or Spirit-Baptism is not Material Water but the VVord as Christ shews Mat. 28. where he saith Teach and Baptize shewing that Teaching the VVord is the outward means of Baptizing with the Spirit And again Iohn 17. Now are you clean through the Word not which Moses but which I have spoken to you and therefore is the Gospel called the Ministration of the Spirit because it proceeds from the Spirit and Communicates the Spirit and Christ Baptizes with the Spirit thro' the Ministration of the Spirit which is the Preaching of the Gospel and Eph. 5. 26. Christ gave himself for his Church that he might sanctifie and cleanse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the washing of Water by the Word that is Christ cleanses his Church by such a washing of VVater as is brought about by the VVord and the VVater with which the VVord washes in the Spirit for by the VVord the Spirit is given and the VVord cleanses by the Spirit and the Spirit by the VVord And therefore it is also said 1 Cor. 7. 1. Having these Promises Let us cleanse our selves from all Filthiness of Flesh and Spirit From all this it appears that Spirit-Baptism is not to be performed by Water but by the