a Representation consecrated Bread works not the Works of the true Christ the true and faithful Witness so is not Christ Christ called also Jesus by interpretation a Saviour such is his Name such is his Nature he saves his People from their Sins Mat. 1.21 thorow his inward Operation they become new Creatures God's Workmanship in a word of Beth-aven that is a House of Vanity or Iniquity they become Bethel that is the House of God Sharers in the Riches Peace of the Lords Family consecrated Bread effects not these things in the Receivers though a thousand times consecrated received so is not the Virgins Birth John testified saying The Blood of Jesus Christ clenseth us from all sin 1 Joh 1.7 this is the effectual remedy the Lords Candle finds many a foul Flaw in man such as believe are reduced into the Order of the heavenly Truth the Apostle further bare record saying He loved us and washed us from our sins in his own Blood Rev. 1.5 6. and hath made us Kings and Priests unto God Kings to reign in Truths Dominion over the Earth over the World over Lusts over spiritual Adversaries Priests to offer a Sacrifice of Praise and Thanksgiving unto the Lord to this Dignity Bread and Wine though a thousand times consecrated cannot bring Again The true Christ the Virgins Birth is the same today yesterday and forever incorruptible perishes not immortal the Holy One sees not Corruption but Bread and Wine though consecrated corrupts perishes grows mouldy loses Vertues Taste Savour so is not the Body and Blood of Christ and the Disciples were not to labour for the Meat which perishes but for that Meat which endureth unto everlasting Life John 6.27 Again Thorow the Body of Christ the faithful become dead to the Law to be married to Christ to be fruitful unto God Rom. 7.4 dead to the Law dead to sin yea and the Law of the Spirit of Life in Christ Jesus makes free from the Law of Sin and Death Rom. 8.2 10. but the consecrated Host hath not this Operation in man but leaves men alive in Sin dead to God so not Christs bodâ— not his flesh not his blood Christ said to the Jews Your Fathers did eat Manna in the Wilderness and are dead such Minds as stick in Visibles are dead in Sins and Trespasses though consecrated by Man they quicken not it is the Spirit that quickneth and he that eats of the Bread saith Christ that comes from Heaven the Word Christ's Flesh he knows a Vivification a Quickning he dyes not but lives forever John 6. and 't is the Lord that gives being and Vertue to all Creatures not mans Consecration which cannot keep Visibles from losing their Vertue Savour Taste 't is evident by their own Constitution that they were conscious of this who enjoyned That Priests on every eighth day should renew the holy Eucharist that is consecrated Bread c. lest thorow Oldness thereof some should be brought into Indevotion to have the Spark of their Devotion as I may say in measure extinguished Summa Concil et Pontif. but Christ is the same today yesterday and forever his Years fail not he waxes not old as a Garment Of giving Bread and Wine to the World for this it is alledged that Judas did eat of the Bread and did drink of the Cup. Answ That was that the Scripture might be fulfilled Mine own familiar Friend which did eat of my Bread hath lift up his Heel against me Psal 41.9 yea and Christ the Store-house of Wisdom and Knowledge said He that dippeth his Hand with me in the Dish the same shall betray me Matth. 26.23 his Fellow-commoner as I may say whereby the Indiguity of the thing was much aggravated as for Judas he was numbred with the Disciples and had obtained part of the true Ministry Acts 1. but fell by Transgression and became a Member of that sinful and unsociable Society which Christ testified against and for giving Bread and Wine the Sacrament as 't is called to the World have you no Example but Judas who sold Christ for Money as many sell Bread and Wine for Money now which after Consecration is truly and really Christ as many in Degeneration affirm Christ gave it to his Disciples only a Shadow of a more spiritual Bread of a more spiritual Cup after to be received Of giving Bread and Wine to Infants After the Primitive Times when thorow the inundation of Apostacy and over-spreading of that foul Leprosie the living Bread and living Cup was lost then streamed in a Sea of Confusion as I said before the Heavenly Key of pure Knowledge and Divine Understanding was lost things of God became as a Book sealed with seven Seals the Opener and Fulfiller of the Scriptures of Truth came in a high measure to be lost then a Cloud of Mis-apprehensions and Mis-interpretations of Scriptures involved the Professors of Christianity then thorow a Mis-apprehension and Mis-understanding of that Scripture of Christ Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you John 6.53 the Fathers fell into that Error that None but Communicants could be saved whereupon they gave the Sacrament so called to Infants and put it into the Mouthes of Dead Men c. Augustine Bishop of Hippo was thus minded as appears by this his following Conclusion tâ—at It is in vain to promise Salvation and Life Eternal to little Children unless they be baptized and receive the Body and Blood of Christ since the Necessity of them both is attested by so many so great and divine Testimonies This Practice of giving the Sacrament to Infants crept in the early Ages of the World became wonderful general and continued above six hundred years in the Church till the time of Charlemain some were so strict in it as that a Canon enjoyned That baptized Infants should receive the Communion before they sucked or received any other Nourishment the same is or hath been observed by the Greeks Aethiopians Bohemians Moravians and that this was enjoyned by Popes Bishops c. these following Authors testifie recourse being had to their Canons Constitutions c. Pope Innocent Paganinus Gaudentius Theol. de moribus seculi Nicephorus in Histor Eccles Johannes Langius Augustin Taylors worthy Communicant chap. 3. Alcninus Maldonate on John 6. Author of the Naked Truth Grotius Notwithstanding Pope Innocent had appointed the Sacrament to be given to Infants and it became in a manner universal of long continuance yet the Council of Trent put out this Canon If any one shall say that the Communion of the Eucharist that is consecrated Bread is necessary for Children before they attain unto years of Discretion let him be Anathema accursed Concil Trident. Sect. 3. Can. 4. Here the Pope who cannot err as 't is said came to be questioned his Doctrine Augustin's Doctrine and the Church Practice for above six hundred years came to be cast out as spurious by the
should sit upon many Waters even upon Peoples Multitudes Nations and Tongues Revel 17.1 15. yea and he saw and fore-told that all Nations yea Kings themselves should be drunk with the Cup of Fornication Revel 18.3 Now as these things were in fulfilling Darkness entred the Professors of Christianity yea and losing the Virtue and Influence of the Heavenly Pearl Christ in them the End Fulfilling and Substance of all shadows from Abel to himself then they began to re-assume shadows and figures without them then losing the pure Graâ—n they began to magnifie the Husk losing Christs spiritual Baptism the bubling Spring of living Water purifying inwardly then they began to re-assume John's Ministration of Water-baptism outwardly yea and to call it Christ Ordinance then Divisions abounded some baptized or sprinkled Old People on their Death-beds some-baptized people in their more early Age as when they were on pable of being catechized some began to baptize or sprinkle Young Children some baptized or sprinkled people after they were Dead some baptized the living for the Dead some baptized Children in their Mothers Womb before they were born some made the Character of a Cross in their Foreheads with a Burning Iron which they called Christ's Baptism some baptized themselves every year still pretending and crying Christs Ordinance Zuinglius in his Ago taking notice of the Confusion of men in reference to Baptism bore record in this manner saying In the beginning of my Book saith he I must ingeniously profess that almost all those that have undertaken to write of Baptism even from the very times of the Apostles have which I desire may be spoken with the favour of all not in a few things erred from the Truth Yea and this Zuinglius as well as they erred also the truly illuminated Branches of the true Vine turns from such as turn from the Life of the Scriptures the End of Shadows into Shadows and Inventions 't is more honourable to joyn to the Word without Men then to joyn to Men without the Word Now of the fore-mentioned Confusion and Inventions concerning Baptism and Rantism Dipping and Sprinkling more followeth I profess I have traced the steps of Antiquity and have been diligent to search out the Original of sprinkling that if possible I might find him out to whom this Tradition Rantism that is sprinkling may cry Abba Father and what I have found thereto to relating I freely commend to him that reads me I find it recorded that about the year 230. lived one Cyprian who was Bishop of Carthage in which time the foggy Exhalations of Darkness much ascended the Hearts of the Professors of Christianity yea so much as that Christ's Baptism in and with the saving Spirit the Water of Life being much lost within they began exceedingly to magnifie Water without the visible Element thinking Water-baptism saved ascribing Washing of Souls Regeneration taking away of Original Sin freeing from Perdition and eternal Salvation to it yea and in effect the Belief of this Doctrine remains and in such as would be accounted high Sharers in Reformation that the thing is so multitudes of Testimonies might be produced Whence saith Augustine hath Water so much Virtue as that it touches the Body and washes the Heart August in Hom. 8. Through baptismal Water men pass from Earth to Heaven saith Ambrose de sacramentis As Water extinguisheth cleanseth and whiteneth above other Liquors so in baptismal Water fleshly Lusts are quenched Sin both original and actual washed away Innocency begotten saith Algerus Not particular men only but even Councils were involved in this erroneous Conceit and Misapprehension The Council of Florence taught That by Baptism we are spiritually born again and that it imprints in the Soul a Character that is some spiritual sign indeleble that is which cannot be blotted out and further That we are thereby made Members of Christ of the Body of the Church Summa Concil et Pontif. The Trent Council taught That by Baptism we put on Christ and are thoroughly made New Creatures Children dying without it are by the Roman-Catholicks accounted Heathen and must not be buried in Hollowed Mould Church or Church-Yard Protestants dancing after the same Pipe accounâ— such Heathen and wanting their Christendom so bury them behind the Church so called This ancient Error of magnifying outward Water when the the purifying Virtue of the Water of Life was lost yet remains 't is read in the beginning of the old Catechism of present allowance My Godfathers and Godmothers in my Baptism wherein I was made a Member of Christ a Child of God and an Inheritor of the Kingdom of God Is not here unspeakable Virtue ascribed to baptismal Water Mayer in his Explanation of the English Catechism paraphrasing on the before-cited words saith Outward Water makes none Partakers of such Priviledges and that the Externals of the New are of no more Vertue then the Externals of the Old Testament alledging that in Christ Jesus neither Circumcision avails any thing nor Vncircumcision but a New Creature and the keeping of the Commandments of God Baptism saith he confers not Grace ex opere operato as the Church of Rome teaches and if not Grace neither those precious Effects of Grace neither is external baptismal Water any more effectual then the Blood of Bulls and Goats to take away sins Hebr. 10.4 But to return from this digression in Cyprian's Age though the Degeneration was not so great and general as afterwards it became yet they greatly magnified Water and ascribed Salvation to it so that converted Persons deferred their Baptism to as near their Latter-end as they could guess so that they might have an Evidence of the Remission of their sins all at once they were not willing to have it before lest by after-sinning they should lose their Evidence now in propounding this End to themselves sometimes they deferred their Baptism so long as that through Extremity of Sickness and Weakness or the like they could not be baptized that is dipped then one Magnus enquired of Cyprian What they should do in such a case Cyprian answered Seeing it could not be done as it ought without the hazard of the sick Persons Life they must do it as well as they could so that they might have the Element of Water applyed to them on their Beds sprinkled upon them alledging Ez. 36. I will sprinkle clean Water upon them yet if they were restored again they should be dipped in a River Now Cyprian allowing of sprinkling in this case people would make use of it in other cases see Cyprian's Epistle to Magnus Here you see the Author of Rantism that is Sprinkling not Christ nor the Apostles but Cyprian not in the dayes of Christ but some Two Hundred and Thirty Years after yet not Infants but Old People were sprinkled Also he pleads for the sprinkling of new converted Prisoners in the Prison-house by degrees they let in the Custom of Sick Children afterwards of All Children Cypr. Lib. 4. Epist 7.
Baptisms in the plural number and that these are John's with Water and Christ's with the Spirit may be proved by a fruitful and plentiful Harvest of Testimonies So they err greatly who affirm that the Baptism of John and the Baptism of Christ made up but One Baptism it being so evident in Scripture that they were distinct which may further thus appear First They were distinct in Name for John's Baptism still kept its Name yea when the Apostles used it it was still called the Baptism of John why so because it was required of him his Office and Work by divine Institution Joh. 1.33 yea after Christ's Baptism with the Spirit came in John's Baptism with Water still retained its Name as being distinct from it Acts 18.24 25. Secondly They were distinct in Manifestation that is Christ's Baptism was to follow John's and did not go along with it at the same time as men now would jumble them together saying The Spirit goes along with the Water and both make up but One Baptism after the Resurrection of Christ before his ascending though John's Baptism had been used several years yet Christ told them that what John spoke concerning him of his baptizing with the Holy Spirit was not fulfilled but shortly to be fulfilled Acts 1.4 5. Christ being assembled with the Apostles commanded them not to depart from Jerusalem but to wait for the Promise of the Father which saith he you have heard of me for John truly baptized with Water but ye shall be baptized with the Holy Spirie not many dayes hence which was fulfilled at the day of Pentecost So that Christ's Baptism did not accompany John's Baptism to make up one entire Baptism for it followed it several years after it so that the Effusion of the Holy Spirit is Christ's Baptism the great Blessing of Gospel-dayes of the Evangelical Dispensation which qualified and doth qualifie to be the Lord 's True and Living Witnesses Thirdly John's Baptism and Christ's were distinct forasmuch as those that John baptized had need of the Baptism of Christ Now if John's Baptism had been one and the same with Christ's that only had been sufficient but John's baptizing of them with Water left them in need of the Baptism of Christ John said unto Christ who came from Galilet to Jordan to be baptized of him I have need to be baptized of thee and comest thou unto me Mat. 3.13 14. So that John the Baptist knew his Baptism to be inferiour to Christ's Baptism so desired more fully to partake of it See also Acts 19.1 2 3 4 5. Paul found certain Disciples Partakers of John's Baptism but they had not received the Spirit as they themselves confessed so that the Spirit and Water outward go not along to make up One Baptism Paul laid his hands on them and they received the Spirit so knew its Baptism these had John's Baptism before they received the Spirit and its Baptism which proves them distinct Baptisms Fourthly They are distinct inasmuch as the Figure and the Substance are distinct as Circumcision Outward and Circumcision Inward were not One but Two that is distinct Circumcisions so the Baptism of Iohn with Water and the Baptism of Christ with the Spiria were distinct Baptisms whereby the unfound Judgments of such appear who affirm teach and preach That the Spirit goes along with the Water and both make up One Baptism and that the Water is so influenced with a supernatural Vertue by the Word of Institution that Children damnati priusquam nati damn'd before they be born are thereby made Members of Christ Children of God and Inheriters of the Kingdom of Heaven And though since the Primitive Times to fulfil Divine Praedictions Darkness yea gross Darkness hath benighted the Professors of Christianity and the peccant Humour of Error Heresie Schism and Misapprehensions of Divine Truths hath been predominant in the infirm and crazy Body of nominal Christianity yet the Lord hath so far opened the Eyes of some as that they have dropped forth Testimonies in Vindication of that Truth here asserted that is that the Baptism of Iohn with Water and the Baptism of Christ with the Spirit without Water were distinct Baptisms and that none may have occasion to render this a groundless Flourish I shall here subjoyn a few Testimonies Augustine said in a certain place Illud manifestum est alium fuisse baptismum Johannes alium Christi that is It is clear and evident that there was One Baptism of John and another Baptism of Christ Contr. Lit. Petil. 2. Pasor paraphrasing on Heb. 6.2 of the Doctrine of Baptisms said Here the Plural Number shews forth the Outward and Inward Baptism Chrysostom saith That in the Apostles time the Baptism of Water and the Baptism of the Spirit were different Baptisms and done at different Times Magd. 5. Cent. 363. Cyprian Bishop of Carthage who lived about the year 230. said The Baptism of Iohn washed the outward Body but the Baptism of Christ cleanseth the inward Man from the Defilements of Sin Polydor. lib. 4. cap. 4. The Baptism of John gives not spiritual Grace nor Remission of Sins but Christ forgives Sins and gives the Spirit plentifully Theophylact on Mat. 3.11 Iohn was sent to baptize with Water but the Baptism of the Spirit was committed to Christ John baptized with Water inviting to Repentance Christ by his Spirit wherewith he baptizeth renews the Heart and sanctifieth by his Grace Aug. Marlolat on Acts 1.5 John the Baptist makes Christ the Author of spiritual Baptism but himself the Minister of outward Baptism only not the putting away of the filth of the Flesh the Work of John's Baptism but the Answer of a good Conscience which is an Effect of Christ's Baptism saith Aug. Marlolat on Matth. 3.11 A clear Distinction of the two Baptisms is here implyed Spark the King's Chaplain speaking of the pouring forth of the Spirit upon the Apostles saith They had before baptismum fluminis the Watry Baptism of Iohn but now baptismum flaminis the Baptism of the Holy Spirit their Tongues were touched with a Coal from the Heavenly Altar A full Distinction of the two Baptisms The Baptism of Iohn saith the same Spark doth not take away Sin but puts them in mind thereof but Christ's Baptism takes away Sin his Spirit saith he is our Iordan Forgiveness of Sins was not in nor by John's Baptism but in our Baptism all sins are blotted out saith Ven. Bed Histor Eccles Piscator on Matth. 3. speaking of 1 Pet. 3.21 saith Lest any should think that Outward Baptism saves us Peter makes a Distinction and ascribes Salvation to Inward Baptism saying Not Outward Baptism whereby the Filth of the Flesh is put off save us but Inward Baptism c. There is a two fold Baptism saith Trapp on Matth. 3.11 viz. fluminis et flaminis that is of Water and of the Spirit by John's with Water the Polution of the Flesh is put away by Christ's with the Spirit the Answer of a
Good Conscience purged from Dead Works to God-ward is known Trapp on Heb. 6.2 concerning the Doctrine of Baptisms makes a clear Distinction betwixt the outward Baptism of Iohn with Water and the inward Baptism of Christ with the Spirit Piscator on Mat. 3.11 saith There is a two-fold Baptism the one Outward whereby the Body is cleansed the other Inward by the Spirit whereby men are regenerated and renewed washed and purged from the Filth of Sin People were to be taught saith Wilson in his Comple at Christian-Dictonary 'to put a Difference betwixt Outward Baptism by the Minister and the Inward Baptism by the Spirit wherewith Christ baptizeth The Minister saith the same Wilson baptizeth by Sprinkling with water Christ baptizes by bestowing the Gifts of his spirit Prudentius holds out a clear Distinction betwixt Iohn's Baptism with Water and Christ's Baptism with the Spirit saying in his Euchirid ' Perfundit fluvio pastus Baptista locustus ' Sylvarumque savis et amistus veste Cameli ' Tinxerat et Christum sed spirit us aethere missus ' Testatur tinctum qui tinctis crimina donot John fed with Locusts and with Honey wild Clothed with Camel's Hair the Baptist stil'd He dipped Christ Christ by the Spirit 's Grace Baptizeth his and doth their Sins deface The Second Assertion John's Baptism in or with Water was a Figure or a Shadow of Christ's Baptism in or with the Spirit so thereby fulfilled and ended THE Living God made Man perfect and upright at the beginning as a Garden watered with Heavenly Drops beautified with Fruits of Righteousness according to the Nature of the noble Seed in him yet he kept not his original Station but was entangled in the Net of the Hellish Spider whereby Fruits of Unrighteousness sprung up in him the Foundation of another Kingdom was laid so that a world of Wickedness was usher'd in the comfortable Sun-shine of the Lord's Presence was lost yet in this State there issued out from the Court of Heaven a Hu-and-Cry as I may say after faln and forlorn man and it was proclaimed yea evangelized to and in his Ears that The Seed of the Woman should bruise the Serpent's Head Gen. 3.15 Now after this in Ages and Generations this Seed was figured out by Types and Shadows whereby the Faithful were led as by the hand to look after and wait for the Promised Seed Abel in his day offered a Firstling of the Flock shadowing out the Seed of the Woman Christ Jesus the First and the Last Lord of and in his Flock who was to destroy the Works of the Devil Gen. 4. Noah after the Flood builded an Altar unto the Lord and offered clean Beasts and clean Fowl thereon unto the Lord which the Apostle witnessed fulfilled when he said We have an Altar whereof they have no Right to eat who serve the Tabernacle Hebr. 13.10 in which Altar only is offered up a Clean Heart and Holy Hands In the dayes of Abraham Circumcision outward was instituted Gen. 17.10 a Shadow of a Circumcision without hands in and through Christ Isaac burded an Altar and called on the Name of the Lord Gen. 26.25 Jacob erected an Altar and called it El Elohe Israel which is being interpreted God the God of Israel Gen. 33.20 And among the other Figures of the first Priesthood which time fails me to speak of particularly Moses was commanded to make a Laver of Braâ—â— and to put Water therein and Aaron and his Sons were to wash their Hands and their Feet therein lest they dye Exod. 30.18 c. Who are of God they read these things and see what was pointed out thereby Now when John was come who was not the Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fore-runner of Christ it pleased the Lord that he should not be without something in his Dispensation which might point out that which should shortly be revealed as others before him in their respective Ages and Generations had and what was that even to baptize with Water such as repented and believed to clense away the filth of the flesh outwardly figuring thereby Christ Jesus who by the Power of his Spirit should purifie wash and clense inwardly all that received him so that Christ being come who was before Abel yea before the Hills and Mountains were he put an End not only to Abel's Firstlings to Noah's Altar to Abraham's Circumcision to Jacob's Altar to Moses's Laver-washing but also to John's Jordan-washing yet I say though these things were but outward and availed nothing to the purifying of the Conscience yet inasmuch as they were divine Commands and Shadows of a future Glory they were not to be disputed but practised owned and honoured in their time and season To this purpose well said Bernard Non attend it verus obediens quale sit quod praecipitur hoc solo contentus quia praecipitur that is One truly obedient minds not what like the thing is which is commanded in this only contenting himself or acquiescing because it is commanded Now if John's Water-baptism was a Figure a Shadow a Type of Christ the Life the Glory the Treasury of the Evangelical Dispensation the Head of his Body the Church his Kingdom which stands not in Words but in Power not in Shadows Types and Figures but in Substance in Righteousness Peace and Joy in the holy Spirit and that it was a shadow Writers have born evidence and plentifully then by Christ ended and fulfilled so bears no Evangelical Perpetuity Hugo Grotius on Mat. 3. calls Water-Baptism a Ceremony Piscator on John 1. saith When John had instituted a new ceremony those that were sent enquired of him By that Authority he did those things if he was neither Christ nor Eâ—as Repentance and Faith saith one were the Qualifications of John 's Typical Baptism which was in slain Water without Oyl Salt Spittle Cream which are Antichristian Additaments Danvers in his Treatise of Baptism calls it a Sign or a Figure of the Mystery of the Gospel Baxter calls Water-Baptism a Sign of Regeneration pag. 117. Dr. Taylor calls Water-Baptism a Shadow The Sacraments of Baptism and of the Supper of the Lord saith Juel in his Apologet we with Tertullian Origen Ambrose Augustine Jerome Chrisostom Basil Dionisius and othe ancient Fathers do call them Figures Ceremonies Signs Types Shadows Similitudes Remembrances c. And every Type hath its Anti-type by the which it is ended and fulfilled Water-Baptism saith one was not instituted to have Grace inseparably tyed to it but to figure out the Power of divine Grace giving these Reasons 1st That John made a Distinction I with Water Christ with the Spirit 2dly Otherwise all the Baptized should be regenerated which appears otherwise in Simon Magus Ananias Saphira c. Calvin in his Institutes calls Water-Baptism a Sign a Figure saying If men be Partakers of the thing signified that is of the Substance why shall they be with-held from the Sign If they obtain the Truth why shall they
Baptism within Again 2 Cor. 3.6 Paul testifies That they were made of God able Ministers of the New Testament not of the Letter but of the Spirit even of the Spirit in which Christ's Baptism is revealed And Paul demanded of the Galatians saying Received ye the Spirit by the Works of the Law or by the hearing of Faith Gal. 3.2 As if he should have said True it is you have received the Spirit but not by the Works of the Law but by the hearing of Faith so that the Apostles preaching the Word of Faith unto them they received the Spirit even that Spirit which baptizeth into one Body So that it is clear unto me that such as alledge this Scripture Go and teach all Nations baptizing them in the Name of the Father c. to patronize Water-Baptism or Rantism that is dipping or sprinkling in Gospel-dayes they are Wresters and Perverters of the Scripture and that this Scripture as many others hath in the dark Night of Apostacy been wrested perverted abused and mis-interpreted beside what hath been spoken may be more fully made apparent Zuinglius and Piscator say expresly that Christ Jesus did not in those words institute a Form of Baptism and that Divines had taught falsly who held it out as a Form One Gulielmus who was a Roman-Catholick taught That the Form of Baptism should be thus I baptize thee in the Name of the Father of the Son of the holy Ghost and of the blessed Virgin Mary Cent. 13. Mag. 419. There was a certain Priest who being a Lack Latin said in baptizing Baptizo te in nomine patria et filia et spiritu sancta which is false Latine as Latinists know about this there was no small contention as whether the Baptism was lawful yea or nay where False Latin was broached Bonifacius Bishop under Carâ—lus Magnus was of Opinion that the Party thus baptized ought to be Re-baptized upon which Pope Zacharias wrote to Donifacius That he should not be Re-baptized for that notwithstanding the False Latine it was True Baptism he also put him in mind of the Custom of the Church that if any were baptized by Hereticks such should not be re-baptized but only purged by Imposition of Hands Thus False Latin got the Day A Bishop of Paris in a Synod expressed himself thus Let Baptism be celebrated with Reverence and let the Priest be very cautious in the Distinction and Pronuntiation of Words in which all the Vertue of the Sacrament and the Salvation of Children consists Statut. Synodal Odonis Parisiensis Episcopi This is a strange yea an unchristian Doctrine denying the Virgin 's Birth Jesus by interpretation a Saviour in whom alone Salvation is and ascribing the same to Water without Formal Words Distinctions and Pronuntiation without Obj. The Apostles practised Water-baptism not only before the coming in of Christ's Baptism but after as 't is evident in the Acts of the Apostles doth not this infer the continuance of it in Gospoltimes Answ As it was said in a certain Case so may I say in this Judicis officium est ut res it a tempora rerum Quarere that is A Judge must not only enquire after things but also after their Times and Seasons True it is the Apostles for a season practised Water-Baptism not Rantism that is Dipping not Sprinkling but whether they did it by Command or by Permission hath been a point of controversie As for me and Thousands more we believe that they did it not by Command from Christ but took it up and continued it for a season in relation to Iohn's Water-Baptism as Paul said in a certain case 1 Cor. 7.6 But I speak this by Permission and not by Commandment After the Ascension of Christ some of the Apostles used outward circumcision not as by Christ's Command but in relation to Moses for their sakes for a season who were weak or otherwise affected certainly knowing that soon after the Virtue and Purity of Circumcision made without Hands would put an End to Circumcision outward for the Mosaical Shadows and Figures were the most truly put off when tâ—ey felt the Substance Christ the Life the End of such things risen in their mortal Bodies for as the Sun-light swallows up the Moon-light and as Darkness is chased away when the Sun appears and mounts up in its lustre so all outward Shadows Types and Figures from the dayes of Righteous Abel to John were to vanish as the Life of Christ came to be exalted in his Church John intimated thus much when he said I must decrease he must increase So John's Water-baptism was to decrease Iohn being a Fore-runner and his Servant was to resign up his Baptism to Christ yea and as a Servant to deliver all things into his hands as Heir and Lorâ— Iohn's Baptism reached unto Christ's Kingdom but hath no place therein yea and to bring Shadows and Figures into his Kingdom is if rightly understood antichristian for his Kingdom is wholely spiritual and in his Church he is a Bundle of Myrh yes that very thing which from Abel to Iohn was represented by outward Shadows So that those the Apostles baptized as internally I am perswaded they did it for a season in relation to John's Ministration for the sake of the Weak and of others the Day being but even dawning which was to put an End unto and fulfil the Laver-Washing yea and the Jordan-washing as all other Shadows from Abel to that very season And that they baptized on this Account and not by a Command of Christ several Grounds induce me to believe First Paul a chosen Vessel who planted many Churches yet altogether ceased from John's Ministration of Water-baptism after that he had used it twice or thrice as probably all the Apostles did 1 Cor. 1.14 15 16 17. he thanks God that he baptized none but such and such saying expresly Christ sent him not to baptize dip or plung their Bodies in Outward Water though he did is to a few yet he had no command for it Hence it necessarily follows that he did it by Permission in reference to John's Ministration for the sake of the Weak or of others and the present time till the Lord Christ the End of all Figures was more revealed in them What was he sent to do To preach the Gospel Christ and his Baptism which washes inwardly fulfilling outward Washings Secondly This Paul who had the Mind of Christ held out but one continuing Baptism in the Kingdom of Christ writing to the Saints at Ephesus he said There is one Lord one Faith one Baptism Ephes 4.5 There had been two Baptisms Iohn's with Water Christ's with the Spirit yet the one is repealed and not preached up among them So to the wise in heart I appeal whether this one Baptism he preached up was John's with Water or Christ's with the Spirit and whatever thou be that sayes that the one Baptism which the Apostle preached up was John's Water Baptism I tell thee thou
saving he that receives it Rev. 2.17 The Lord's Worthies are fed with Heavenly Manna hidden from the Wise from the Prudent from the Princes of this World they have a White Stone in which they are comforted notwithstanding all the black Coles wherewith the world seeks to besmear them this Stone may spiritually be called Ebenezer by interpretation the Stone of Help these have a New Name better then that of Son and Daughters Isa 56.5 Here not thorough Willing Runeing and carnal Conformity but through Faith the Spirit of Adoption is received wherein Christ's Baptâ—sm is witnessed and because you are Sons God hath sent forth the Spirit of his Son crying Abba Father Gal. 4.6 God hath no Still-born Children the Spirit of Grace is a Spirit of Supplication to this New Name Adoption Cry of Abba Father Outward Washing cannot bring 't is a rich yea an enriching Giâ—t neceived by the Hand of Faith Rom. 8.15 Thirdly The Spirit 's Baptism must continue in the Church otherwise no true Worship without it the true Worship is not known the Woman of Samaria acknowledging Christ to be a Prophet forth-with she sought to be satisfied in a Case of Conscience concerning Worshipping in that Mountain or in Jerusalem Christ said unto her The hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father for God is a Spirit and they that worship him must worship him in Spirit and in Truth John 4.24 How In Spirit in Opposition to the carnal and idolatrous Worship of the Samaritans who worshipped God under the Representation of a Dove How must God be worshipped In Truth in Opposition to the Typical and Figurative Worship of the Jews which was but a Shadow of the Gospel-worship Paul bare record unto this Worship saying We are the Circumcision which worship God in the Spirit as truly it may be said They are of Christs Baptism who worship God in the Spirit such as have their Luxuriances lopped of unruly Passions mortified and cast away as a superfluou Fore-skin such are inwardly circumcised inwardly baptized by the One Spirit into One Body in which the true Worship is Fourthly The Spirit 's Baptism must continue in the Church else no Translation into the Kingdom of Light 't is through the Spirit that Entrance is known thereinto so that the Doctrine of Men who preach reach and affirm that sprinkling of Infants which they call Baptism makes a Mâ—mber of Christ a Child of God an Inheritor of the Kingdom of Heaven is an antichristian Doctrine setting outward Water in the place of the Spirit of Christ whose Work only translates into the Kingdom of God so that the Apostle Paul gave thanks to God who had delivered them from the power of Darkness and had translated them into the Kingdom of his dear Son Col. 1.13 So 't is the Power of God who is a Spirit that translates into the Kingdom of Christ not extrinsecal that is outward water as many erroneously teach such as truly have a Lot herein though through the Malice of the old Serpent they be cast into a dark Dungeon yet may say in Faithfulness and Verity as Oscolampadius upon his Death-bed said Hic sat lucis Here within is plenty of Divine Light Fifthly The Baptism of the Spirit makes the Heart the Lord's Temple outward Water tends not to the cleansing of the inside but in the Faith the Spirit is received which baptizes into one Body Paul wrote to the Corinthians saying Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you and if any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are 1 Cor. 3.16 17. And this Temple is not washed by John's Ministration of out ward Water but by Christ's Ministration of the Water of Life 't is swept by the Lord's Power 't is beautified with Holiness perfumed and sweetned with Heavenly Graces like Incease and Myrrh the Lord will dwell in a poor provided it be a pure Heart 1 Cor. 6.19 20. Sixthly The Spirit 's Baptism enables to the Work of the Gospel-Ministry not Arts nor Sciences nor Humane Endowments not Aristotle's Ethicks nor his Physicks nor his Metaphysicks makes a Minister of Christ but the Virtue of the Spirit wherewith Christ baptizeth The Spirit of the Lord is upon me faith Christ he hath anointed me to preach the Gospel to the Poor see Luke 4 18. even the Gospel a Word of Excellency Authority Certainty and Sufficiency yea and Christ said to his Disciples John truly baptized with Water but ye shall be baptized with the holy Spirit not many dayes hence and ye shall receive Power after that the holy Spirit is come upon you and ye shall be Witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost parts of the Earth Acts 1.5 8 Consider this Christ himself here calls Baptism of the Spirit the Power qualifying and enabling them to be his Witnesses Yea and 2 Pet. 1.21 Holy Men of God spake as they were moved by the holy Spirit they were acted carryed out of the Dungeon of Self whence issue Dreams Uncertainties to say do what God would have them Yea and on the Day of Pentecost Cloven Tongues like as of Fire sate upon each of the Disciples they were all filled with the holy Spirit and spake as the Spirit gave them Utterance Acts 2. Thus were they baptized with the Spirit Christ's Baptism without Water John's Baptism and they were taught both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide the Word aright as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feot it aright to teach well and live well so that in the sense of God's Innocency wrought in them they commended themselves as Examples for others to follow Yea and 1 Pet. 4.10 As every man hath received the Gift even so minister the same one to another at good Stewards of the manifold Grace of God Cloups when full pour down Presses over-flow Aromatical Trees sweat out their precious and soveraign Oyls so the divinely qualified Witnesses bring out rich Treasures even lively and life-giving Oracles this is through the Spirit 's Baptism not through Acquired Attainments and Accomplishments Seventhly The Spirit 's Baptism brings into the true Service of God for no Kindred Tongue Language Nation Family Man or Woman hath an entrance into the pure Service of God but inasmuch as they feel the Spirit of the Lord in them moving Heaven ward for as the Apostle said But now we are delivered from the Law that being dead wherein we were held that vve should serve in newness of Spirit and not in the oldness of the Letter Rom. 7.6 The true service of God is in the newness of that Spirit wherewith Christ baptizeth in which man being kept he holds constantly a Countermotion to the course of the World to the torrent of its reigning corruptions in this Bodies are presented
a living Sacrifice holy acceptable unto God which is their reasonable service Rom. 12.1 a living Sacrifice instead of a Ram sinful Passions are here slain instead of a Goat unclean affections instead of flying Fowls vain Thoughts foaring Purposes wandring Imaginations are slain this is read in those Bodies that are this living Sacrifice Eighthly The Spirits Baptism makes all that partake of it one in and with Christ the Head Christ prayed to his Father saying John 17.11 Holy Father keep through thy own Name those whom thou hast given me that they may be one as we are he prayed for their Oneness who was heard of his Father and Verse 20 21. Neither pray I for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they all may be one in us No true Unity is out of the Lords Name it is a strong Tower a Munition of Rocks here security and safeguard is known a sure and sweet Haven to have recourse unto After Christs Ascension when the Spirit was received with which Christ baptizeth the Churches were Witnesses of this Oneness so Paul told the Galatians Chap. 3.27 28. As many of you as have been baptized into Christ have put on Christ there is neither Jew nor Greek there is neither Bond nor Free there is neither Male nor Female for ye are all one in Christ Jesus These were clothed with the Sun these were beautiful through divine Ornaments Consider this it was not through Water-baptism but through the Spirits baptism that Christ was put on that Oneness was witnessed And 1 Cor. 12.13 By one Spirit we are all baptized into one Body So who become living Members of that Body whereof Christ is the Head and feel themselves to be of the Corporation and Company of Believers 't is through the Spirits Baptism not through outward Water And 1 Cor. 6.17 He that is joyned unto the Lord is one Spirit Further Paul to the Ephesians said Endeavouring to keep the Vnity of the Spirit in the Bond of Peace Epâ—es 4.3 So the Unity and Unanimity is in the Spirit in which Christs Baptism is Ninthly The Spirits Baptism cleanseth from sin and iniquity so fulfils inwardly what John's Water-baptism shadowed forth outwardly 1 Cor. 6.9 10 11. Paul wrote to the Corinthians saying Know ye not that the Vnrighteous shall not inherit the Kingdom of God it is an undefiled Inheritance the Unclean must not tread on that golden Pavement And this Apostle having branched out such and such Workers of Iniquity he concludes thus And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Consider this when they came to be Partakers of the Spirit to know its Baptisin then they came to be washed sanctified yea and justified also The same Apostle wrote to the Saints at Ephesus saying Christ loved the Church and gave himself for it that he might sanctisie and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church without Blemish Spot or Wrinkle Now 't is not Water without though man were washed a thousand times therewith but the Spirit of the Lord wherewith Christ baptizeth where a Well of Water is known springing up unto eternal Life that effects these things in the Church Tenthly The Spirits Baptism makes true Christians so deny it and sweep true Christianity from off the Earth Paul writing to the Romans said He is not a Jew which is one outwardly neither is that Circumcision which is outward in the Flesh but he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Lettir whose Praise is not of man but of God and as truly it may be said He is not a Christian that is one outwardly neither is that Baptism which is outward in the Flesh but he is a Christian which is one inwardly and Baptism is that of the Heart and not in the Letter whose Praise is not of men but of God Gods Eye and Regard is to the inward Iew and the inward Circumcision to the inside Christian to the inward Baptism but mans Eye and Regard who knows not the Laver of Regeneration is to the out-side Christian to outward Baptism for of the many Eplscopalians Presbyterians Independents Baptists and others who have written of Baptism and Rantism that is dipping and sprinkling few if any have written of the Baptism of Christ with the Spirit which John the Baptist Christ Peter Paul c. bare witness to the Virgins Birth was by the Angel unto Joseph named Jesus by interpretation a Saviour for saith he He shall save his People from their Sins Matth. 1.21 After he was baptized of John in Jordan and the holy Spirit descended like a Dove upon him from the divine Anointing which came upon him he came to be called Messias and Christ which both signifie anointed Christ in Greek as Mesâ—â—â— in Hebrew signifies anointed because he was anointed of the Father Peter bare record of Christ saying God anointed Jesus of Nazareth wâ—th the holy Spirit and with Power who were about doing good and healing all that were oppressed of the Devil for God was with him Acts 10.38 Thus Jesus was the Anointed of the Father the Christ the Messias and him the High Priests Prophets and some Kings under the Law anointed with material Oyl represented so Christians signifies Anointed Ones and none are truly Christians but as they partake of the Anointing whereby they become Members of Christ spiritually influenced by Christ their Head so become Kings and Priest unto God The Disciples as Acts 11.26 were called Christians first in Antioch called so by divine Direction as the word signifies saith Trapp on this place the same Anointing which came upon Jesus which God gave not by measure unto him Joh. 3 34. the same Anointing is given in measure to the Members of Christ of his Fulness they receive Grace for Grace these are true Christians truly Anointed Ones Hebr. 1.9 Thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the oyl of Gladness above thy Fellows Thus real Christians partake of the Anointing in their respective Measures Christians are Christ's and they that are Christs have crucified the Flesh with the Affections and Lusts Gal. 5 24. Now such as take not up the Cross but live in the Flesh in the carnalizing Principle and in this profess the Scriptures God Christ and his Ordinances so become swel'd with historical Knowledge and Notions and hence conclude themselves Christians I say they are not really so Non re sed nomine Christiani Not real but nominal Christians in Name only even as such who said they were Jews but were not but were the Synagogue of Satan Rev. 2.9 The Tucks at
this day stile themselves Musulmans that is The only true believers The Angel of the Church of Sardis was thus reproved Thou hast a Name that thou livest but art dead Rev. 3.1 so could neither praise nor serve the living God A Ship may be called Safeguard or Goodspeed yet may fall into the Hand of Pirats So specious Names of Christians Believers Church-members advantage nothing except the Cross of Christ be borne the Anointed received which truly makes such Eleventhly The Spirits Baptism saves is present Salvation Now who contend for Iohn's Ministry Water-baptism be it Dippers or Sprinklers their discourse is of what the Saints enjoyed in the primitive times and of what Salvation shall be in another World not waiting for Salvation and Redemption in this Life but they that live not the Life of the Righteous shall not dye the Death of the Righteous nor shall have the Reward of the Righteous but the Apostle Paul preached present Salvation not by Iohn's Baptism or Water-washing but by the Baptism of Christ through the renewing of the Spirit Titus 3.5 According to his Mercy he saved us by the Laver or Washing of Regeneration and renewing of the holy Spirit so that so far as a man is regenerated renewed by the holy Spirit which is Christs Baptism so far he is saved from sin and from the Reward thereof this Laver of Regeneration fulfils inwardly what Moses's Laver and Iohn's Jordan-washing shadowed forth outwardly this Laver of Regeneration removes the old Nature and brings in a new Nature whence issues new Thoughts new Desires new Words and new Works he lives thinks speaks works loves and acts otherwise then he was wont the Old Man and his Deeds are put off the New Man and his Deeds are put on Outward Water is not of that virtue to effect this in man 't is a Water of a more Heavenly Nature Paul writing to the Saints at Ephesus said By Grace ye are saved through Faith and that not of your selves it is the Gift of God Ephes 2.8 These were Witnesses of present salvation they had known stirrings in the Womb of Grace precious unto God had persevered therein so became God's Workmanship to know the glorious Fabrick of the New Man erected in them these were truly made alive unto God who had lain rotting and stinking in the sepulchre of Corruption these knew Christ's spiritual Baptism to this purpose Peter â—are record saying The like Figure whereunto even Baptism doth also now save not the putting away of the Filth of the Flesh but the Answer of a good Conscience towards God by the Resurrection of Jesus Christ Peter here speaks of the Ark of Noah which by Command of the Lord was made of Gopher wood Gen. 6.14 a kind of Cedar saith the old Naturalist Pliny which is not subject to Rottenness nor Worm-eatenness but endures forever a shadow of Christ Jesus who is the same to day yesterday and forever so the Ark was a Figure of Christ as it saved by Water outwardly so Christ by his Baptism the Water of Regeneration saves inwardly from the Deluge of sin from the drowning Waves of iniquity and transgression Baptism saves now saith Peter But what Baptism doth he speak of of John's with Water or of Christ's with the Spirit the Apostle answers this lest any should misapprehend his sense and intent he explains himself evidently and fully saying Not the putting away the Filth of the Flesh the cleansing of the outward man the effect of John's Baptism but the Answer of a good Conscience towards God the effect of Christs Baptism in and with the Spirit which inwardly saves and brings to know and witness the Answer of a good Conscience by the Resurrection of Jesus Christ 1 Pet. 3.9 20 21. Piscator on Matth. 3. gives his Testimony altogether answerable to what is here written saying That the Apostle Peter here ascribes Salvation to inward Baptism not to the outward which extends no further theâ— the outward man Hammond in his Paraphrase and Annotations on the New Testament saith on the aforesaid place As the Ark in the Water kept men safe from drowning even so Baptism doth save not that of John which cleansed but the Body but that which is signified by it even the Baptism of Christ with the Spirit who saves from sin and from the wages thereof Obj. The Baptism here spoken of by Peter must needs be Water-baptism because he calls it a Figure for it were not proper to call the Spirits Baptism a Figure Answ I confess while I had recourse only to our English Translations this before was my own Objection but consulting the Greek Copies the thing was cleared unto me and our English Translations appeared not so sound and clear as might be desired Peter speaking of the Preservation of 8 Souls in the Ark by Water saith if truly translated Whose Antitype Baptism doth also now save us And what is this Antitype even Christ who baptizes with a spiritual and saving Baptism even Christ the Truth the Sum the Substance the Thing signified by Types and Figures Circumcision outward was a Type Circumcision inward the Antitype Moses's Laver a Type the Evangelical Laver of Regeneration the Antitype Anointing without a Type Anointing within the Antitype the Ark saving by Water without a Type Christ by his spiritual Baptism saving from the proud Billows of Wickedness and Uncleanness is the Antitype so that the Antitype comes in lieu stead place or room of the Type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro as well as contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul the Consuls Deputy one that officiates for him these things Linguists understand so that though our English Translation renders it The like Figure whereunte even Baptism doth also now save us yet it is properly truly and answerable to the nature of Truth rendred Whose Antitype Baptism doth also now save us even as the Ark saved them of old And if any say This is but a Conceit or Whimsie of my own Head let such read Gerh. on this word who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc loco ipsam veritatem significat typo ac figurae respondentem that is Antitype in this place of Peter signifies the Truth it self answering to the Type and Figure Truth that is Christ the Way the Truth and the Life who baptizeth with the Spirit and saves from sin as the Ark saved outwardly Vatabalus Grotius Frafmus Capâ—dus Beza Hammond gave their Testimonies to the same purpose If chiâ— Scripture of Peter held out a Figure or Type then one Type would answer another which were improper for every shadow type or fuâ—ure rewâ—â—â— to the substance as its Fulfiller Again it were to conclude the Gospel-Dispensation to be a state of figures and shadows which is the sum and substance of all the Kingdom of God stand not in Meat and Drink but in Righteousâ—â—â—â— Peace and Joy in
what Water elementary shadowed out outwardly which cools cleanses quenches the Thirst makes fruitful outwardly Piscator on this John 3.5 saith very evidently Seeing that without this Water whereof Christ spake to Nicodemus no man can attain unto eternal Life it follows that Christ spake not of Baptismal Water Lombard Vossius yea a Cloud of Witnesses have showred down Testimonies to the same purpose but if notwithstanding all this thou wilt have John 3 5. to speak of material Water then Mat. 3.11 He shall baptize you with the holy Spirit and with fire must be understood of material Fire then outward Fire must be used in Baptism which would be judged an Absurdity and a strange Doctrine Water and Fire are in these places added to shew the effectual Operation of the Spirit working that inwardly which Fire and Water represent outwardly as many have observed born of Water and of the Spirit or of Water which is the Spirit John 7.38 9. as Piscator observes so baptized with the holy Spirit and with Fire baptized with the holy Spirit which is Fire a Coal from the Lord's Altar giving light to the inward man spiritualizing him changing him into the divine Image from Glory to Glory elevates and carries the Renewed Heaven-ward purifying from the dross of Sin Polutious and Defilements uniting to the Called Faithful and Chosen separating from the World in a word who dwell in the Light of Grace these more and more receive the Spirit in which Christ's Baptism is a Coal from the Lord's Altar operating inwardly as elementary Fire outwardly Of Children in the Womb Baptized Satan the grand Adversary by Hellish Suggestions Wicked Temptations Unclean Injections by little and little after the primitive Times disjoynted and as I may fay dis-spirited many so that the pure serious Worship in Spirit and in Truth came by little and little to be departed from and a Will-Worship clouded with Ceremonies Shadows Traditions Inventions of men came to be established so that Augustin in his day taught That Children born or unborn if quickened in the Womb were Damned if they dyed without baptism hence the Necessity of baptizing Infants was concluded as before I have touched Now it being observed that many Children dyed in the Womb and according to Father Augustin's Doctrine such were damned if unbaptized the consideration of this set them to seek a Remedy for that Disease and none could be found except the Child in the Womb could be baptized but if it might then all was well in order to this concern a great Question was propounded An pueri in utero possint baptizari it a salvari that is Whether Children in the Womb could be baptized so saved yea or nay This was looked upon as a Mysterious Question and necessary to be considered and it set the most curious Wits on work and out of the Magazine of carnal Reasoning came this Conclusion If a Quickened Child in the Mothers Womb shall be in danger to dye thorough the Weakness of the Mother or of the Child or thorough hard Labour let them bless or pray for the Child and let them strengthen the Mothers Womb let them commend the Child to God with Desires to baptize it and can protest saying The Fault is not in them why that Child is not baptized the Observation of these Ceremonies upon the Child's account was judged equivalent to Baptism and the Child concluded to be saved thorough its Parents Belief Cassander de baptismo Thus after the ingress of Apostacy multitudes of Inventions were brought into the Church and to the end they might have favourable Entertainment they were stiled Decent and Doctrines of Christ or Apostolical Traditions Concerning Baptizing of the Dead Thorough the Smoak of the Apostacy after the Apostles dayes such was the Depravation of mens Understandings as that they ascribed the virtue of Renovation Regeneration and Eternal Salvation to Baptismal Water yea and not a few concluded it effectual not only for the Living but also for the Dead so that the Cataphygians and Montanists baptized the Dead Bodies of men as saith Philastrius and Georgius Ederus in his Mataeologia haereticorum There were some saith Sparke that baptized the Dead and put the Sacramental-Bread in their Mouths as their Viaticum udging it better to have such a necessary Ordinance by Proxy then altogether to go without it A Child that dyed unbaptized was taken up and Christened as 't is said and had his Fathers Name given him Magd. Cent. 7. Concerning Baptizing the Living for the Dead Thorough the Apostacy many fell into a dead Lethargy as I may say into a spiritual Sleepiness Drowsiness and Forgetfulness as Israel of old who forgot the Lord dayes without number a Custom crept in among the Marcionites and Cerinthians that when any Catechumenist dyed without Baptism that is such a one as had been instructed in the Principles of Christianity some living Person was placed under the Bed of the Deceased then the Priest came unto the Deceased Party saying Desirest thou to be baptized the Dead Man replying nothing the Party under the Bed answered for it saying I would be baptized thus they baptized him for the Dead as if they acted a Play upon a Stage Tertull. Epiphan de Cerinth haeres Goodwins Roman Jewish Antiquities Paul to the Corinthians said If the Dead rise not at all why are they then baptized for the Dead 1 Cor. 15.29 a Custom saith Piscator on this place not universal nor taken up in all Churches nor among the Corinthians is here noted A Custom saith this Piscator sprung up among the ancient Christians of being baptized at or over the Graves of the Dead of the Martyrs to testifie saith he that with Christ they were dead to sin and ready to dye for him c. But the Churches who bare about in their mortal Bodies the Dying of the Lord Jesus so came to witness his Life manifest in them they knew the Ground of Rudiments and beggarly Elements cast out the End of Shadows and Figures manifested in which they left off John's typical Baptism without and all other irrePtitious Customs and Confusions about the same Of an Annual Baptism that is of such as Baptize themselves every Year The Habbasines a kind of mongrel Christians in Affrica baptize themselves every year on the day of Epiphany so called in Lakes or Ponds thereby to keep a Memorial of Christs Baptism in Jordan which was performed on the aforesaid day as many of the Ancients conjectured Trapp on Matth. 3. Of Outward Fire used in Baptism The Apostacy prevailed with and in the Church as a Consumption upon a Mortal Body which weakens the Body by little and little causeth Leanness and turns the Body to the Dust so the Apostacy crept in by little and little the Cross of Christ being turned from Weakness followed spiritual Leanness that was lost which opens Scriptures and fulfils them in men so conceits conceivings mis-apprehensions mis-interpretations got place as from that