Water which say we must be as Spiritual as the NewBirth it produceth but also the Renewing of the Holy Ghost to answer being born again of the Spirit That as the washing of Regeneration or Renewing of the Holy Ghost are Synonymous or Expressions to the same Purpose so being born again of Water or being born again of the Spirit are equivalent But if our Adversary will have this Water to be material in Honour of his Baptism Let him never refuse the like Liberty to us in Construction of that great Water-Baptist's own Words But he shall baptize you with the holy Ghost and with Fire that is material Fire My Judgment is if that were the Church of Englands Baptism he had never been her Son though such Sons are ready to Christian many with that Fiery Baptism But if such an Interpretation be absurd let him not esteem his own Rational And if it must be the holy Ghost or Fire then let it be Water or Spirit for indeed they are but so many Words intimating the various Operations of one Divine Power In short John was but a Forerunner therefore not to be perpetuated He was the Water but Christ the great Spiritual Baptist The Former to decrease the Latter to increase And the least in Christ's Kingdom which is not of this World is greater then John not then his private State but outward Administration Paul whose Commission was larger then any Priests in England tells us He was not sent to baptize with Water but to Preach And instead of enjoyning the Practice of it upon others he thanks God that he baptized but very few himself which surely he had never done if it had been part of his Commission or the durable Baptism of the Gospel For he had just Reason to suspect some disaffected would make that Ill-Use of his Liberty that it was to ingratiate and set up himself being conscious that he had no Authority for what he did This he further gives us to believe in that pertinent Passage to our Purpose There is One Body One Spirit One Lord One Faith One Baptism One God and Father of all If more Baptisms then one then more Bodies Spirits Lords Faiths Gods and Fathers of all who were above all and through all and in them all unto whom Paul wrote If this be absurd and that there is but one Baptism I hope it will not be denyed to be that of the Holy Ghost which is both most suitable to the Evangelical Ministration and the peculiar Baptism of Christ Jesus our Lord. I shall touch upon one Passage more The like Figure whereunto even Baptism also doth now save us as our modern Translation has it From which though our Adversary would infer that Water-Baptism is to be used as co-assistant with the Answer of a good Conscience to Salvation I doubt not unanswerably to mantain from it our foregoing Assertion This Verse admits of various readings in ancient Copies and diverse Interpretations by learned Men. We shall a little disquisite the matter that he may see we shall not refuse Learning where it may perform the Office of an honest Servant not an Usurper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the modern Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin has it Vos and our old Books saith Zegerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Vatabalus makes the truth relative to the Type Flood And saith Grotius Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est communis utrique relatâ— i. tam figurae tribuitur quam rei per figuram significatae signifiing Type and Antitype or the thing signified by the Type Erasmus hath it cui nunâ— simile sive respondens Baptisma so that Baptism may answer as the thing typified not another Type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Dr. Hammond a famous Man of the English Church is certainly best renderd Antitype yet there be â—wo different senses sometimes Contradiction thus Zenophon and Hesychius Then Destruction was by Outward Water now Salvation by Inward otherwise pro or in lieu of another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that supplies the Consul's place so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in an old Coppy in Oxford is the Ark inward supplying the place of the Ark outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Capellus understands to be Baptismum internum quo fimus mortis resurrectionis Christi participes Hujus interni baptismi typos aliquot habemus in V.T. imprimis autem arcam diluvii et arcam Noae By Inward Baptism we are made Partakers of Christ's Death and Resurrection Of this Inward Baptism we have several Types in the old Testament of which Noah's Ark was one Grotius refers us to these Scriptures for an Apostolical Exposition Rom. 6.3 4. Ephes 4.5 Gal. 3.27 Col. 2.12 all which refer to Man's being baptized into Christ's Death his putting on of Christ and to the One Lord One Faith One Baptism And indeed Beza shewed them the Way who will have it that the Baptism which answered to Noah's Ark was not material Water but the Power of Christ within wich preserves us cleansed and enables us to call on God with a good Conscience Nor is Doctor Hammond of a different Judgment in this Case who not only will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Antitype but the Baptism that is that Antitype answering to Noah's Ark to be the Inward Washing of Men's Consciences from Pollution and delivering them from the Deluge of Sin and Destruction Not only from all this do I conclude the Baptism mentioned in that place to be the Antitype or Truth answering to the outward and typical Salvation of Noah's Ark but for those Reasons which were with me before my Perusal of these Authors and which I shall now briefly offer First If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but a Type or Figure one Type would answer another which is not proper 2 dly It were both to suppose that the Gospel were a State of Figures which is the Substance of all and of such Figures too as are less demonstrative or significant for what is that Sprinkling baby-Baby-Baptism for Dipper or dipped I suppose our Adversary to be neither to the Worlds Deluge and Noah's Ark. 3 dly The Baptism in the Text must be such a one as hath Efficacy enough in it to save which outward Water can't do Besides the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saveth hath Relation to Noah's Ark wherein the eight Souls were saved Therefore the Antitype or Truth answering to That as Type 4 ly It is such a Baptism as saves by the Power of Christ's Resurrection answerable to Rom. 6.3 4. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in Newness of Life 5 ly And this the Parenthesis in the Verse undeniably proves
some Form of his making Answ But can this Man have the Vanity to plead the Necessity of the Use of this Form much less of those that are of Mens Invention and Appointment from those Quotations Has his Religion brought him no farther Can he believe that Matthew writ by the holy Ghost and yet imply an absolute Reproof in his so much more commending Luke's account which he thinks requires the express Words and not others like them But let it be considered that this was a time of Infancy and that it was before the more full pouring out of the Spirit is certain and that they knew not Gospel Prayer as afterward is undeniable Besides It is either Sufficient or it is not If Insufficient it reflects on Christ beside who can supply its Defect If Sufficient why do you use any other What ever it is upon our Principles you must confess it be a setting of your Postes by God's Postes your Invention by his Institution It is meer Deceit to attempt the Defence of the Popish English Mass-Book from Christ's Prayer Prove your Forms to be of Divine Institution and that God by his Spirit now requires them and the Debate will end otherwise we reject the Allusion as improper and incoherent The Spirit is not confinable to set Forms though in times of Ignorance he hath administred Comfort in them by those who were sincere and knew no better But Forms are not therefore to be perpetuated for that were to obstruct the more free Operation of the Spirit and our Expression by it It is at best but a State of Weakness to be condescended to but never to be pleaded for God's Spirit will be unlimited as well as the Words he prompts us to must never by another be confined §. 4. Of Baptism He sayes we both deny Baptism by which I understand Water because Christ finding it among the Jews adopted it into his Religion a Ceremony neither burthensome nor offensive and the only Door set open under the Gospel for Salvation For which he brings three Scriptures Matth. 28.19 Go and teach all Nations baptizing them in the Name of the Father c. To the same purpose by Mark Chap. 16. v. 15 16. And Christ's Saying Joh. 3.5 Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God Answ If Baptism was ever Jewish as our Adversary grants then because Christ came to end all Jewish Ceremonies Water-Baptism can bear no Evangelical Perpetuity And if it should be objected that it was used after the Pouring forth of the Holy Ghost I answer so was Circumcision Vowes Purification Forbearing to eat things strangled and Blood And the common Practice of Christendom so called sufficiently tells us what is become of those Observations Using and Instituting are two things The Apostles condescended where they never commanded In the two first Scriptures which contain a Commission there is no Water mentioned That there is a Baptism of the Holy Ghost I hope all will grant That such a Baptism admits of no outward Water is plainly implyed And that it was the Baptism of the Holy Ghost and therefore not of Water which Christ intended I will briefly prove First this Commission was some of the last Words Christ spoak that it is to be fulfilled is certain that they could not do it without Power is clear that neither of those Chapters mentions any such Endowment must be granted Whether then must we go to fetch that Account here omitted I would desire my Reader to turn to the first Chapter of Luke's Acts of the Apostles where we shall find Christ's last Words to his constant Followers thus left upon Record And being assembled together with them he commanded them that they should not depart from Jerusalem but wait for the Promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many Dayes hence When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the Kingdom to Israel And he said unto them It is not for you to know the Times or the Seasons which the Father has put into his own Power But ye shall receive Power after that the Holy Ghost is come upon you and ye shall be Witnesses unto me both in Jerusalem and in all Judea and 〈◊〉 Samariah and unto the uttermost part of the Earth And when he had spoken these things while they beheld he was taken up and a Cloud received him out of their Sight Now if the Promise of the Father was the Pouring out of the Holy Ghost and if the Pouring out of the Holy Ghost be the Baptism of the Holy Ghost and that the Baptism of the Holy Ghost was that which qualified them to be his Witnesses as the whole place fully proves Then Go and teach all Nations c. in Matthew and Go ye into all the World in Mark must not have been spoken before these Words in the Acts at least not to take place till they themselves had been baptized with the Holy Ghost and consequently the Baptism mentioned in that Commission must not have been a water-Water-Baptism as John's was but that of the Holy Ghost which they were to be baptized with so that the Order of the Words at least in Execution if not in Expression must have been this John indeed baptized with Water but ye shall be baptized with the Holy Ghost not many Dayes hence Then go ye and teach all Nations baptizing them in or rather into the Name of the Father Son and Holy Ghost And lo I am with you alwayes unto the End of the World Nor is this incredible when we consider without their so baptizing it had been utterly Impossible for them to have turned them from Darkness to Light and from the Power of Satan unto God And doubtless they might as well baptize with the Holy Ghost as reconcile by the Word For where the one was the Power of the other could not be wanting For the third Scripture though Water be mentioned yet what Water will be the Question That it is not meant of outward Water I offer several Reasons 1. To be born of Water and of the Spirit is no more then to be born of Water or of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here explicative For were it otherwise and that by Water were understood External Water this Absurdity would inevitably follow that the Soul of Man which is Spiritual and Internal could in part be regenerated by Water External and Elementary But this place is excellently unfolded by that notable Passage of the Apostle Paul in his Epistle to Titus Not by Works of Righteousness which we have done but according to his Mercy he saved us by the Washing of Regeneration and Renewing of the Holy Ghost where we not only have the WASHING of Regeneration to parrallel being born again of
being an Illustration of the Baptism intended not the putting away of the Filth of the Flesh but the Answer of a good Conscience towards God or as some have it interrogatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquisition or Enquiry alluding to the Oracle URIM and THUMMIM by which Men have Boldness and Access to God so as to render the Verse Cui etiam ex adverso oppositus nos servat Baptismus non is quo carnis sordes abjiciuntur sed is quo fit ut bona conscientia Deum interroget per resurrectionem Christi i. e. To which the directly Opposite Baptism also now saveth us not That by which the Filth of the Flesh is cast off but That by which it is effected that a good Conscience may ask God by the Resurrection of Jesus Christ From all which two things result First that the Verse ought to be thus rendred Answerable to which Figure Baptism now also saveth us not the putting away of the Filth of the Flesh but the Account of a good Conscience to God by the Resurrection of Jesus Christ And indeed the most disputable part of this Verse is abundantly confirmed on our side by the Simplicity of the Ancient English French Spanish Translators And I wonder that any Man of common Sense not greatly abused by Prejudice or Custom can think that the Baptism mentioned should be that of Water when the middle of the Verse provides this material Distinction not the putting away of the Filth of the Flesh the Effect of Outward Water but the Answer of a Good Conscience to God the Fruits of the Holy Ghost alone to that very End that People should not think so I mean that it was a Water-Baptism 2 ly It may not be improper for us to observe That if one Verse hath such Variety of Copies Readings Transpositions Senses as hath been noted beside what we could yet produce that they are at a miserable pass for an Universal Living Constant and Unerring Rule who esteem the present Scriptures such exclusive of the Spirit which Time Variety of Transcribers Translators Interpreters Expositors have rendred so Uncertain But if we had been unprovided of all this to our Defence what has our Adversary to do to charge us with a Discontinuance of Water Baptism till he had first clear'd his own Opinion from Popish Innovation and Invention What Scripture or pure Antiquity has he for INFANT BAPTISM one of the Unscriptural and Senseless Ceremonies of his Religion about which such as he makes more Stir then that of the Holy Ghost A Man may guess what a Christian he is and how well he is versed in Christ's Doctrine who can call a little Water shed by a Priest's Hand the Door into God's Kingdom How much is this short of the Romish Priest's making his God who sayes the Bread is Christ after Consecration since Christ who is God over all Blessed for ever saith He is that Door which H. Hallywell will have his Infant-Water Baptism to be §. 5. Of the Supper But he saith of us and the Familists By the same Diabolical Spirit wherewith they are possessed they lay aside the Sacrament of the Lord's Supper as a thing too Carnal In Opposition to which he produceth Matth. 26.26 27. How that Christ took Bread and blessed it and brake it and gave it to his Disciples and said take eat this is my Body Then he took the Cup and gave thanks and gave it to them saying drink ye all of it St. Mark Chap. 14. repeats the very same and sayes they all drank of it But St. Luke Chap. 22.19 and St. Paul 1 Cor. 11.24 added these Words do this in Remembrance of me which import both a Commission and Direction to use and continue them Answ 'T is granted that Christ eating the Passover with his Disciples He did familiarly represent that Flesh Blood which he gave for the World that whosoever eat thereof should have Life Eternal abiding in them Nor is this strange For it was his Familiar Way oâ— opening his deepest Mysteries and recommending the most excellent of all his Commandments witness his Discourse concerning the Blessed Unity of Christ his Members by the Similitude of a Vine and its Branches And both his Washing his Disciples Feet requiring them to follow his Example That this Practice was enjoyned his Disciples is not warranâ—ed from Matthew Mark or John Luke indeed has these Words do this in Remembrance of me as our Adversary observes But that they should be Paul's also as he affirms is both an abuse of the Scriptures and them that read them For these are the Apostle's Words as often as ye eat this Bread and drink this Cup c. which amounts to no more then this when ye do eat this Supper do it worthily so that there is no Command to do it though as often as they did do it they were exhorted to do it discerningly As often as you do it and Do it often are differing Sayings And that Luke's Words do not perpetuate it especially as now used I shall prove First If it be but a Sacrament or Sign as saith our Adversary then can it not of right continue longer then till the Thing signified shall come Do this till that is when that is come till the coming of which the Sign was to be used there remains no longer any Institution Now between all Types and Antitypes Shadows and Substances Parables and Morals there must needs be some Resemblance or else the End of their being used will be lost to them for whose sakes they were appointed For instance Christ is called a Door because no Man comes to the Father but through him A Lyon from his Strength Dominion A Lamb because of his Innocency A Vine because of that excellent Fruit he brings forth and lastly he calls himself by the Name of Bread because of that inward Strength Nourishment such receive that feed Spiritually upon him wherefore the Substance shadowed out by this outward Bread Wine is no other then Christ as the Bread that came down from above and that Flesh and Blood which all were to eat and drink of that would have Eternal Life mentioned at large Joh. 6. So that admitting of a Command it must be thus read Do this till I come who am the Heavenly Bread Flesh and Blood that give Eternal Life to them that feed thereon which Bread the Apostle very well understood when in the foregoing Chapter to the Corinthians he thus delivered himself I speak as to wise Men Judge ye what I say The Cup of Blessing which we bless is it not the Communion of the Blood of Christ For we being many are One BREAD and One Body for we are all PARTAKERS of that ONE BREAD 1 Cor. 10.15 16 17. And this Christ himself intimated in the following Verse to that Passage out of Matthew But I say unto you I will not drink henceforth of this Fruit of