ΒΑPΤΙΣΜΑΛΟΓΙΑ OR A TREATISE CONCERNING Baptisms: Whereto is added a DISCOURSE CONCERNING THE Supper, Bread and Wine, Called also COMMUNION.  
By Thomas Lawson.  
Printed in the Year 167●   

READER,  
IN this following Treatise is presented to thy ●ye: 

1. The Temporary Baptism of John with Water.  
2. The Permanent or Continuing Baptism of Christ with the Spirit.  
3. The irrepititious Custom of Rantism, that is, Sprinkling of Infants.    
Herein also thou mayst see, that after the Primitive Times, the Fall of the Star from Heaven was manifested, Sun and Air (thorough the Smoke of the Bottomless Pit, Maman Wisdom, Heathenish Learning, Spoiling Philosophy, School Divinity) was darkened, thorough the steaming in of which Christ's Baptism in and with the Spirit came to be lost, than Water-Baptism and Rantism came to be reassumed.  

1. One while baptising or sprinkling Old People on their Deathbeds.  
2. Another while baptising of People sooner, as when they were capable of being catechised.  
3. After this Baptising or Sprinkling of Infants.  
4. Some Baptised People after they were Dead, and put the Sacramental Bread (as 'tis called) in their Mouths.  
5. Hence sprung in the Custom of Baptising the Living for the Dead.  
6. Hence arose the Custom of Baptising Children in the Womb, before they were born.  
7. Some have had the Character of a Cross made in their Foreheads with a Burning Iron, which was called Christ's Baptism with the Holy Ghost and with Fire.  
8. Many, yea, almost all, for Ages, were Baptised Naked.  
9 Many Baptised Themselves every Year.   
And these various Unscriptural Proceed were and are cried up by the Observers thereof to be of Divine Institution.  
Here also thou mayst read, how that in this Night of Apostasy, which hath come upon the Churches professing Christianity, sprung up the use of Godfathers, Godmothers, Gossips, Fonts, Exorcisms, Sign of the Cross, Albs, Salt; all which things, with others, are more or less touched in this following Treatise.   

ΒΑPΤΙΣΜΑΛΟΓΙΑ Or a TREATISE concerning BAPTISM  
I Confess, I have often been very serious concerning the Doctrine of Baptisms, and have not let any thing slip from me, written or spoken in Vindication of Baptism and Rantism, that is, Dipping and Sprinkling, without serious Consideration, so to answer the Desires of some sober Persons, but primarily Divine Requirings, I was induced to sharpen the Neb of my Pen, and to commit to writing my Belief in reference thereto; and to the end I may the better be understood of such as read me, I have reduced the Contents of the ensuing Discourse into four Heads or Assertions, which be as follow.  

I. The Baptism of John with Water, and the Baptism of Christ with the Spirit, were not one, and the same, but two, that is to say, Distinct Baptisms.  
II. 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.  
III. Christ's, Baptism in or with the Spirit, is the Baptism only to continue in the Church of Christ to the End of the World.  
iv Rantism, that is to say, Sprinkling of Infants, is a Case unpresidented in the Primitive Times, an irrepetitious Custom sprung up in the Night of Apostasy, after the Revolt from Christ, the Captain of the true Israelites, the Fall from the primitive Order.   

The First ASSERTION. The Baptism of John with Water, and the Baptism of Christ with the Spirit, were not one, but two, that is to say, Distinct Baptisms.  
THE Truth of this is clear and evident to every one, whose Eyes are opened by the Influence of the Almighty, and I may produce a Cloud of Witnesses for the Confirmation thereof, though indeed many late Writers and Teachers have and do affirm, That John's Baptism and Christ's Baptism make but up one Baptism; that the Spirit goes along with the Water, making up one Baptism; or that the Water through the Word of Institution, hath a supernatural Virtue, effectual to the Sanctification, Ablution, that is, Washing and Regeneration of Man: this is an Antichristian-Doctrine, to ascribe such things to visible elementary Water, which are the Effects and Products of the Blood of Christ, the Water of Life, John, Christ and Peter make them distinct.  
Now for the determining of this Controversy, observe the Record of John the Baptist, that is, John the Dipper; so called because he was authorized to Baptise in Water, as also to distinguish him from John the Apostle, Mat. 3.11. I indeed baptise you with Water, etc. (saith John) but he that comes after me, (to wit, Christ) he shall baptise you with the Holy Ghost and with Fire. Consider this, John makes them distinct Baptisms, as if he should have said, I am to baptise with Water only, that is my Work, my Office, thereto I am commissioned from Heaven, even to wash the Body, the Filth of the outward man; but when Christ is come, he shall have another Work, of a more Heavenly Nature; what is that? he shall baptise you with the Holy Spirit and with Fire: he doth not say, he will baptise you with Water, neither doth he say, he will baptise you with Water and with the Spirit, but he will baptise you with the Holy Spirit only; so that John absolutely concludes them to be distinct Baptisms, he with Water, Christ with the Spirit.  
See also Mark 1.8. where the very same Record is born of John's Baptism, and Christ's Baptism, I indeed have baptised you with Water, but he shall baptise you with the Holy Spirit. Mark this, [I have] but [he shall] this denotes the two Baptisms.  
See also Luke the third, there was a great musing about John, as whether he was the Christ or no; people entertained high Thoughts of him, as being born in an extraordinary manner, and living in the Wilderness, his Apparel and Diet being unusual, as a Raiment of Camel's Hair, Locusts and Wild Honey being his Food, his Baptism was new and strange; these things being considered, occasioned much Reasoning among the people, as, whether he was the Messiah or no: now for a removal and scouring away of such Reasonings, John tells them plainly and evidently, he was not the Christ, Luke 3.15, 16. saying, I indeed baptise you with Water; my Work is to wash your Bodies with the visible Element of Water, that's my Ministration: but (saith he) Amightier then I comes after me, and he shall baptise you with the Holy Spirit. Here John holds out his Ministration of Water-Baptism, and the Ministration of Christ's Spiritual Baptism to be distinct.  
See also Joh. 1.33. where the very same Record is born, I with Water, which reaches to the Ablution of the outward Man; Christ with the Spirit, which is effectual to the Ablution or Washing of the inward Man.  
The four Evangelists, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, divinely inspired, are unanimous in the distinction of the Baptism of John, and of the Baptism of Christ.  
Further, In Heb. 6.2. the Apostle speaking of some of the initial Points of the true Religion, makes meniton of the Doctrine of Baptisms, not Baptism, but 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 baptising 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 departed from Jerusalem, but to wait for the Promise of the Father, which (saith he) you have heard of me; for John truly baptised with Water, but ye shall be baptised with the Holy Spirie not many days 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-days, of the Evangelical Dispensation, which qualified and doth qualify to be the Lord's True and Living Witnesses.  
Thirdly, John's Baptism and Christ's were distinct; forasmuch as those that John baptised 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 baptising 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 baptised of him) I have need to be baptised of thee, and comest thou unto me? Mat. 3.13, 14. So that John the Baptist knew his Baptism to be inferior 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 john with Water, and the Baptism of Christ with the Spiria, were distinct Baptisms, whereby the unfound Judgements 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 Virtue by the Word of Institution, that Children (damnati priusquam nati, damned 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 Predictions, Darkness, yea, gross Darkness hath benighted the Professors of Christianity, and the peccant Humour of Error, Heresy, 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 john 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 subjoin 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 shows 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 john 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.  
john was sent to baptise with Water, but the Baptism of the Spirit was committed to Christ: John baptised 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 employed.  
Spark, the King's Chaplain, speaking of the pouring forth of the Spirit upon the Apostles, saith, They had before baptismum fluminis, the Watery Baptism of john; 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 john (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 jordan.  
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, etc.  
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 Pollution 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 john with Water, and the inward Baptism of Christ with the Spirit.  
Piscator on Mat. 3.11. saith, There is a twofold 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)  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 baptises by bestowing the Gifts of his spirit.  
Prudentius holds out a clear Distinction betwixt John'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 styled,  
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 ushered in, the comfortable Sunshine 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 fallen 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 days 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 Bra●●, and to put Water therein, and Aaron and his Sons were to wash their Hands and their Feet therein, lest they die, Exod. 30.18. etc. 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 Forerunner 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 baptise with Water such as repent and believed, to cleanse away the filth of the flesh outwardly; figuring thereby Christ Jesus, who by the Power of his Spirit should purify, wash and cleanse 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' 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 E●as.  
Repentance and Faith (saith one) were the Qualifications of John 's Typical Baptism, which was in slain Water, without Oil, 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  in his Apologet) we with Tertullian, Origen, Ambrose, Augustine, Jerome, Chrisostom, Basil, Dionysius, and oath ancient Fathers, do call them Figures, Ceremonies, Signs, Types, Shadows, Similitudes, Remembrances, etc. 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 tied 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 Baptised should be regenerated, which appears otherwise in Simon Magus, Ananias, Saphira, etc.  
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 withheld from the Sign? If they obtain the Truth, why shall they be driven from the Figure? Lib. 4. Cap. 16. In calling it a Sign, a Figure, he saith, Well, but his Conclusion is Carnal and Antichristian, in saying, if men have the Substance, why should they not have the Figure, by this crooked Rule of Reasoning, might all the ritual Observances of Moses be imposed upon Gospel-Believers.  
Hammond, in his Paraphrase and Annotations on Mat. 3.11. calls John's Baptism a Ceremony, saying, John initiated Disciples with Water, but Christ with Fire; yea, and on Mark 1.5, 8. he paraphraseth, saying, Water is the only Signal that John used, after the Jewish manner; but Christ was to send down the holy Spirit from Heaven; and is not Christ the End of Ceremonies, Types, Figures and Shadows? John 's Water-Baptism, as all the Shadows of Moses, were but to endure for a time; for as all the Prophets were until John, so John was until Christ, and Christ by his internal Washing, the Laver of Regeneration, not only fulfilled and ended Moses' Laver, but John's Jordan-washing, by fulfilling inwardly that which they represented outwardly.  
Obj. Christ himself was Baptised with Water, doth not that perpetuate Water-Baptism in the Church?  
Answ. Christ was Circumcised, not that from thence Outward Circumcision should be continued; he went into the Temple, and taught there, and cast out the Prophaners thereof; he said to the cleansed Leper, Go and show thy  to the Priest, and offer a Gift according to the Law, Mat. 8. so he was baptised, not that he intended thereby to perpetuate or continue these things, Christ being the Substance and Anti-type, owned the Shadows, Types and Figures in their place, and this tended to the Conviction of such who questioned the Authority of those Typical Ministrations. Baptizatus est Christus a Johanne, ut Johannis ministerium approbaret, saith Martinius: that is, Christ was baptised by John, that he might approve of the Ministration of John, to justify it in its Time, Place and Season, against such as questioned the Authority of it. So 'twas said, The Pharisees and Lawyers rejected the counsel of God against themselves, being not baptised of John, Luke 7.30. And Christ put a Query to the Pharisees, saying, The Baptism of John is it from Heaven, or of men? Luke 20.4. Christ owning the Figures in their time and place, proved thereby their Institution to be divine, but all this was before he was offered up; for when he was offered up, than he blotted out the Handwriting of Ordinances, took it out of the way, nailed it to his Cross, Col. 2.14. When Christ, (saith Piscator on this place) was nailed to the Cross, even then the Ritual Observances of Moses were sore wounded, yea, abolished. The first Covenant (saith the Apostle) stood only in Meats and Drinks, and divers Washings or Baptisms, and carnet Ordinances, imposed until the time of Reformation, the Figures, which could not perfect the Observers, as pertaining to the conscience, were to give way to the Evangelical and Spiritual Worship brought in by the Substance, Hebr. 9 The Gospel-Time is a Time of Reformation; so such as stick to the Figure, and will not have the black Lines of their Corruptions washed away by the Blood of the Lamb, such remain unreformed. Though Christ owned the Shadows before he was offered up, yet when he was offered up, risen and ascended, and the Promise of the Father fulfilled, the Spirit, wherewith Christ baptises, revealed, than these things were not preached up, but against; then Paul preached against circumcision outward, Gal. 5.2. saying, If ye be circumcised, Christ shall prosit you nothing; yea, he tell them, they bewitched them, who entangled them in the droughty Desert of Ritual Observances; and he preached circumcision inward: Stephen bare record, saying, The Most High dwells not in Temples made with hands, Acts 7. Yea, and Paul said, The Priesthood was changed, Hebr. 7.12. Yea, and Paul said, Christ sent me not to baptise, 1 Cor. 1.17. saying further, There is one Lord, one Faith, one baptism, Ephes. 4.5. There had been two Baptisms, John's with Water, Christ's with the Spirit without Water; but now the Shadow had given way to the Substance, one Baptism, saith he; and he tells what it was, by one Spirit into one Body, 1 Cor. 12.13. by one Spirit, not by Water: So that the Spirit's Baptism, which is Christ's Baptism, is the One Baptism which he preached up in the Churches: Who are of God, may read here the Temporary Baptism of John laid aside, and the Spirit's Baptism preached up; Shadows have no footing in Christ's Kingdom. When Jesus was baptised, he went straightway out of the Water, and the Spirit descended like a Dove upon him, the Spirit wherewith Christ baptizeth; and a Voice from Heaven said, This is my beloved Son, in whom I am well pleased, Mat. 3. and in another place, Hear ye him: Not Moses with his Laver-Washing, not john with his Jordan-Washing, hear the Son, who baptises with the holy Spirit and with Fire, not with visible Water: thus the Legal Rites, which Christ allowed of before he was offered up, the Apostles, after his return in Spirit, they testified against the same, yet in so doing were not Transgressor's of Christ's Doctrine, but had his Mind: These things being truly considered, and weighed in the Balance of the Sanctuary, it cannot but appear, that it shows no soundness of Judgement to plead, that Christ's being baptised by john, perpetuates Water-Baptism or Rantism in the Evangelical Dispensation. Paul said to the Collossions, If ye be dead with Christ, from the Rudiments of the world, why as though living in the world are ye subject to Ordinances? touch not, taste not, handle not, Col. 2.20, 21. Things that had been of Divine Institution, when continued beyond the Bounds of their season and time, became worldly Rudiments and Doctrines of Men.  
Obj. Go ye therefore, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the holy Ghost; doth not this Institution enjoin all Ministers to Baptise?  
Answ This Scripture hath been much abused by Translators and Interpreters, and alleged to patronise the Formal Inventions of men, as may appear by what follows, being truly interpreted 'tis thus rendered, Go ye therefore, disciple all Nations, baptising or dipping them into the Name of the Father; and of the Son, and of the holy Spirit: and it makes nothing for Water Baptism, nor for Rantism; for Christ having qualified his Apostles to be his Witnesses to the uttermost parts of the Earth, sent them not to preach up john, and his Water-baptism, but to preach the Everlasting Gospel, Christ, and his Baptism, which is spiritual: john said and bare record, that he baptised with Water; but he that was to come, Christ Jesus, should baptise with the holy spirit. Now, to say, Christ baptised with Water, or sent his Apostles to baptise therewith, is to question the Testimony and Record of john, who said, he should baptise with the holy spirit. After Christ was risen from the Dead, he met his Disciples on a Montain in Galilee, first telling them, that all Power was given unto him in Heaven and in Earth, than he informed them what their Work should be.  
First, To Disciple the Nations; that is, by the Power of their Ministry to bring them to be Disciples of Christ, to learn of him to know his Teaching, to take up his Yoke, to bear the same, to learn Obedience, to come into the selfdenying state of Discipleship, so the word originally imports, saith Bullenger, Zwinglius, Leigh, Fisher, etc. Trapp.  
Secondly, He told his Disciples, that they should baptise or dip the Nations, not in the Name, but into the Name of the Father, etc. del, Fisher, Hammon, Trapp. And what is it to baptise or dip into the Name of the Father? Even the same that Paul spoke of, when he said, By one spirit we are all baptised into one body, 1 Cor. 12.13. So that it is the Spirit that baptizeth into one Body, as also into the Name of the Father, to be a living Member of that Body, whereof Christ is the Head; 'tis the Spirit that effects this, not visible Water.  
Furthermore, Christ in these words commanded not his Disciple to turn back to John's Ministration, to dip them in Jordan, or in any other River, or in a Bowl, Basin or Font, but into the Name of the Father, etc. which is no other thing then by the Power of the Spirit, whereof they were Ministers, to bring them into the Power of God, to have fellowship with him through the Spirit. Now, the Name of God is his Virtue or Power, as, In my Name they shall cast out Devils; that is, in my Power; this Zwinglius on this place observes.  
Teachers in Sprinkling of Infants, which they call Baptism, use this Scripture as a Form of words, saying, I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost; which thing the Apostles did not, which undoubtedly they would have done, if Christ had commanded it, as an absolute Form.  
Further, Zwinglius said of this place, Christus Jesus baptismi, formulam qua uteremur, his verbis, non instituit, quemadmodum Theologi hactenus falso tradiderunt: that is, Christ Jesus did not in these words institute a form of Baptism, which we should use, as Divines have hitherto falsely taught. This was the Testimony of Zwinglius, who in his Day was a great Opposer of Anabaptists, Lib de bap. pag. 66. Tom. 2. oper. Piscator on the same place peaks fully to the same purpose.  
Again, This place cannot be meant of Water-baptism, because Paul thanked God he had baptised none but such and such; for (saith he) Christ sent me not to baptise, but to preach the Gospel, 1 Cor. 1.14, 15, 16, 17. yet he fulfilled that, Mat. 28. he preached the Gospel in a circuit from Jerusalem to Illyricum, and many by his Ministry were discipled, brought into the state of Disciples, to learn of Christ, yea, and into the Name of God, that is, into his Power; many were baptised into the Name of the Father, as his Sons; into the Name of his Son, as his Jewels and Ransomed Ones; into the Name of the Holy Spirit, as his Sanctified Ones; these knew the One Baptism, by One Spirit, into One Body.  
Why doth Paul thank God, that he baptised none but such and such? 1st, Because he saw them idolising and jangling about it, which he knew to be a thing not of absolute Necessity, not a Command of Christ, but used or born with for a season, for the sake of the Weak, and others, in reference to John's Ministry, if he had commonly practised it before, from his Practice, they might have been strengthened in their Thoughts about it, he being a great Apostle. Secondly, He thanks God, that he baptised none but such and such; And why? Because he was not sent of Christ so to do. Thirdly, Lest some should say, that he baptised in his own Name, rather into his own Name, as the Greek Copies and divers English Translations render it; seeing from Christ, in whose Name he came, he had no Command so to do. What Ambassador of an earthly Prince, commissioned to treat with a foreign Prince, about especial Matters if he fail, in reference to the Contents of his Commission, and treat about Matters whereto he was not commissioned; can he expect that his Prince's Favour should be unto him as Dew upon the Grass, or rather that his Wrath should be as the Roaring of a Lion? So if that in Matth. 28. had been a Command obligatory to all Gospel-Ministers, to Baptise with outward Water, could Paul have Cause of Rejoicing in that he fulfilled ●ot the Command? Consider this, and judge.  
Cbj. That in Mat. 28. must needs relate to outward Water; for the Apostles could not Baptise with the Spirit.  
Answ. Who as thus reason, are ignorant of the Ministry of Christ, which is a Ministry of the Spirit; for all that are sent of Christ, through their Ministry people are turned from Darkness to Light, and translated from Death to Life, where Christ's Baptism is known; and this they do as endued with Power from above, John 17.18. As thou hast sent me into the World (saith Christ) even so send I them. And must not Christ and his Ministers be found in one Work? even to turn people from Satan's power to the Power of God, where the spiritual Baptism is. While Peter preached to Cornelius, and his Kinsmen and near Friends, the holy Spirit fell on them, Acts 10. wherein Christ's Baptism is. Moreover Paul laid his Hands on certain, and the holy Spirit fell upon them, Acts 19 even that Spirit wherewith Christ baptizeth. Yea, and in Acts 26. Paul gave a Relation of his Call, as also of his Work; I (saith the Lord) have appeared unto thee for this purpose, to make thee a Minister: And what was his Work? In preaching to the Gentiles, to open their Eyes, to turn them from Darkness to Light, from the power of Satan usto God, that they may receive Forgiveness of Sins, and an Inheritance among them that are sanctified by Faith in Christ jesus. Paul declared his Commission to preach, and the Effects of it was glorious, Conversion, Faith, Remission of Sins, Sanctification, Salvation; he took not Flesh and Blood into counsel, evil Counsellors for the Soul; but silencing Flesh, entertaining a noble Resolution, he put himself into the hand of God, saying in effect, Te duce, vera sequor; To duce, falsa nego. Consider, Paul in and through the Virtue of him that sent him, opened people's Eyes, and turned them from Darkness to Light, and from Satan's power unto God: Were not these Witnesses of the Spirit's Baptism? Yes; for without the Spirit, and its Baptism, none come to God, nor out of Satan's power: Thus Paul discipled the Gentiles, that received his Testimony, and baptised them in and through the Spirit, into the Name of the Father, and of the Son, and of the holy Spirit; and this was and is done, not by Water-baptism without, but by the Spirit's 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 allege this Scripture, Go and teach all Nations, baptising them in the Name of the Father, etc. to patronise Water-Baptism or Rantism, that is, dipping or sprinkling, in gospel-days, they are Wresters and Perverters of the Scripture; and that this Scripture, as many others, hath in the dark Night of Apostasy been wrested, perverted, abused and misinterpreted, beside what hath been spoken, may be more fully made apparent.  
Zuinglius and Piscator say expressly, that Christ Jesus did not in those words institute a Form of Baptism, and that Divines had taught falsely, who held it out as a Form.  
One Gulielmus, who was a Roman-Catholick, taught, That the Form of Baptism should be thus, I baptise 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 baptising, Baptizo te in nomine patria, et filia, et spiritu sancta; which is false Latin, 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 Car●lus Magnus, was of Opinion, that the Party thus baptised aught to be rebaptized; upon which Pope Zacharias wrote to Donifacius, That he should not be rebaptized, for that notwithstanding the False Latin, it was True Baptism; he also put him in mind of the Custom of the Church, that if any were baptised by Heretics, such should not be rebaptized, 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 Pronunciation of Words, in which all the Virtue 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 Pronunciation without.  
Obj. The Apostles practised Water-baptism, not only before the coming in of Christ's Baptism, but after, as 'tis 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 inquire 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 controversy: 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 John'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 t●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 Moonlight, 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 days 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, john being a Forerunner, 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 Lor●: John'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 wholly spiritual, and in his Church he is a Bundle of Myrrh, yes, that very thing which from Abel to john was represented by outward Shadows.  
So that those the Apostles baptised, as internally, I am persuaded, 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 baptised 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 baptised none but such and such, saying expressly, Christ sent him not to baptise, 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, John'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 says that the one Baptism which the Apostle preached up, was John's Water Baptism, I tell thee thou denies Christ, and his Baptism with the Spirit, and sets John and his Water-baptism in his Throne, thou stumblest at the Rock, the Daystar thou knowest not, nor the Sun of Righteousness risen, and the Shadows flown away. Now if any scruple this Scripture, and simply desires to be resolved, whether Baptism he preaches up, the Mouth of Paul in another place may inform thee, 1 Cor. 12.13. By one Spirit we are all baptised into one Body. Here thou may'st be satisfied, he tells thee, there is One Baptism; he also informs thee, what that one Baptism is, not into jordan, not into a Bowl, Basin or Font, but by the one Spirit into one Body. So to every seeing Eye John's Water-baptism is here laid aside, his Ordinance thereto repealed. Now it being that Paul was not sent to baptise with Water, and that he preached up one baptism, and that of the Spirit, it necessarily follows, that whom he baptised with Water, he did it by Permission in reference to John's Ministration; Using and Instituting are two things; the Apostles Condescended where they never Commanded.  
And whereas some allege, The Eunuch said unto Philip, Here is Water, what doth hinder me to be baptised? Philip said, If thou believe with all thy heart, thou mayest, Acts 8.36, 37. He saith not thou must; he held it not to be of absolute Necessity, so condescended, as before: The holy Spirit, which seals up to God, was received without Water-baptism, or Rantism; where then is the Necessity of Dipping or Sprinkling?  
Now, in reference to what was last objected, several Testimonies consonant to what I here assert, might be produced, and that of such, who were not of mean Account in their Day, their Works by many yet had in esteem.  
The use of the Ceremonial Law (saith Wollebius in his common places) was profitable before the Death of Christ; after his Death unto the Promulgation or spreading abroad of the Gospel, it 〈◊〉 as indifferent, but after the Promulgation or clear publishing of the Gospel, the observation of Ceremonies is not only unwholesome, and unprofitable, but also deadly. Hence Paul at the beginning, would have Timothy Circumcised, because of the weakness of the Jews, Acts 16.3. but after that the Gospel was more fully Preached; he would not yield that Titus should be Circumcised, Gal. 2. And saith he, ' The Observation of jewish Ceremonies would now be nothing but a denying of the Coming and Death of Chr●st. So there was a time (say I) when jordan-washing was profitable; there was a time, when it was indifferent, in which time the Apostles made some use of it; and there is a time, when it may be said to be Antichristian, in pleading for the outward Washing, when the Laver of Regeneration, filled with the Water of Life, for the cleansing of the inward Man, is set open, and when performed in that Spirit which is at Enmity unto Christ.  
Wilfred, a Presbyter, reasoning with Bishop Coleman, about the time of the celebration of Easter, said, God forbidden we should accuse the Apostle of Folly, when he observed the Precepts of Moses, the Church as yet judaizing in many things; neither were the Apostles on a sudden able to abolish all Legal Observances, which had been of Divine Institution: On this account Paul circumcised Timothy, offered in the Temple; purified himself, allowed of Head-shaving, had his Head shorn at Cencrea, profitable to no other end, but to avoid ministering of Offence to the Jews, who being weak saw not the End of these things; in the year 664.  
Piscator on Acts 16.3. saith, After the Example of Paul and Timothy, that the Weak may be gained, let us not refuse to submit unto troublesome things, which otherwise we might with a good Conscience forbear.  
Paul (saith Trapp on 1 Cor. 9) became all things to all men that he might save some; and how? not in conforming to their Impieties, but in the Use of things indifferent, in Bowels of Compassion to them. Paul (saith he) harped much of this String, out of a fervent and ardent Desire to gain Souls to the Lord.  
Though many Legal Types (saith Gell) continued some considerable time after Christ's Death, yet they lost their positive and obligatory Power, and were used only as Adiaphora, things indifferent, in Compliance with the inveterate Prejudices of new Converts, lately brought over from Judaisme, who could not quickly lay aside that great Veneration, which they had for the Rites of Mosaik Institutions.  
Obj. Peter baptised some Gentiles after that the Spirit was fain upon them; doth not this perpetuate Water-Baptism?  
Answ. True it is, while Peter preached the Everlasting Gospel unto the Gentiles, the Gift of the Holy Spirit was poured out upon them; then said Peter, Can any man forbidden Water, that these should not be baptised, which have received the Holy Spirit as well as we? Acts 10.44, etc. The Grounds and Reasons why Water-Baptism, John's Ministration, was some time used for a season in the primitive times by the Apostles, are before mentioned: I do not believe, that Peter had any more Command for Water-Baptism than Paul had, who said expressly, Christ sent me not to baptise, but to preach the Gospel: Yea, and this Paul said, Acts 20.27. I have not shunned to declare unto you the whole Counsel of God. It seems John's Ministration of Water-Baptism's Continuance was not of his Counsel: Where did he exhort Timothy, Titus, Philemon, or any of the Churches he wrote Epistles to, to continue Water-baptism? on the contrary he shows it was fulfilled, ended, repealed, as hath before been spoken to, though in Relation to John's Ministration, and in Compliance with the present State, he baptised some few, as others upon the same grounds did. Paul circumcised Timothy; yet in 1 Cor. 7.19. he saith, Circumcision is nothing, and Uncircumcision is nothing; but the keeping of the commandments of God: The same may be said of Water-baptism, 'tnot Dipping, or Not Dipping, but the keeping of the Commandments of God; this is the bonum hominis, the totum hominis, the one thing necessary, 'twas not easy to bring them from what had been commanded, but as Truth discovered itself to be the Substance thereof: Paul writing to the Galatians said, How turn ye again to the weak and beggarly Elements, whereunto ye desire again to be in Bondage? Gal. 4.9. W●at is earthly and beggarly is not of power to enrich with spiritual Blessings: Water is an Element, & appertains to the elementary Part in man, which is to pass away, in the Revelation of the Substance, which turns out the earthly within, and earthly Rudiments without, establishing a Kingdom in Righteousness and Substance, out of Figures and Shadows. Peter never ascribed Regeneration to outward Water; neither did he preach, That Children (damnati priusquam nati; that is, damned before they be born, as the Doctrine is now) by sprinkling Water upon them, are made Members of Christ, Children of God, and Inheritors of the Kingdom of Heaven; but he ascribed Regeneration to the Eternal Word, saying, Being born again, not of corruptible Seed, but of incorruptible, by the Word of God, which lives and abides forever, 1 Pet. 1.23.  
Peter, a Fisher of Men, having caught a Draught of Gentiles, was right-glad thereof; so in Compliance with the present Season, as others did, condescended to Outward Water, which washes the Outward Man, and might take Occasion therefrom to exhort them to wait for an Increase of the Spirit's Virtue and Power, the Heavenly Baptism, which washeth the Inward Man, for inward cleansing; the Effect of the Spirit's Baptism is a gradual Work.   

The Third Assertion. Christ's Baptism in or with the Spirit only, is the Baptism that is to continue in the Church to the End of the World.  
JOhn being the Forerunner of Christ, according to the Father's Appointment, was to baptise with Outward Water, John 1.33. to wash away the Filth of the Outward Man, shadowing out Christ ready to be revealed, and by his spiritual Baptism to cleanse the Inward Man, to make it a Habitation of God; and this Water-baptism was to be of less Continuance than the Shadows of Moses, as the Morningstar, though brighter than the other Stars, shines less while then they, because the sudden Appearance of the Sun swallows it up: So John's Water-baptism, though its Beginning was long after Circumcision, commanded in Abraham's days, and the Shadows of the First Priesthood, commanded in the days of Moses, yet was it to have an End with them: for when as after Christ's Ascension, Christ's Baptism began, cleansing inwardly, than John's Baptism, a Figure thereof was ended and fulfilled, the Shadow was to give way to the Substance, the Sign to the Truth, the Letter to the Spirit, the Servant to the Son; for, as the Prophets were until John, so John was until Christ; and John must no more exceed his Bounds, than Moses and the Prophets theirs: as the Prophets gave up to John, so john was to give up to Christ: john, a Creature, had a Temporary Baptism; but Christ, who is the same to day, yesterday and forever, hath an Everlasting Baptism, by the Spirit into one Body: and Christ's Kingdom stands not in Signs, Figures and Shadows, but in Righteousness, Peace and Joy in that Spirit wherewith he baptizeth.  
Now, after John's Water-Baptism had continued some 4 Years, than Christ's Baptism with the Spirit, without Water, began to be manifested, as you may see Acts 1.5. Christ told his Disciples, saying, John truly baptised with Water, but ye shall be baptised with the holy Spirit not many days hence. Consider, they were not to stick in John's Baptism, much les. in Rantism, a Tradition then unheard of, nor build their Tarbernacles there, nor judge it sufficient, but were to wait for the Promise of the Father, even the Spirit, wherewith Christ baptizeth; the plentiful effusion of the Spirit was reserved as the great Blessing of Gospel-days, of the Evangelical State and Dispensation, which is to run parallel with the Age and Duration of the World; herein the Everlasting Gospel is preached to Kindred's Tongues and Nations.  
T●is precious Promise of the Father was accomplished and fulfilled at the Day of Pentecost, when the Disciples were waiting together in one Place, Cloven Tongues, like, as of Fire, sat upon each of them, and they were all filled with the Holy Spirit, and spoke with other Tongues, as the Spirit gave them Utterance, Acts 2.1, 2, 3, 4. Thus it was evident and manifest, that john the Baptist was a true Prophet, who said, I baptise with Water, but Christ shall baptise with the Holy Spirit and with Fire. Christ, Acts Chap. 1. bad them wait for the promise of the Father; he told them what the Promise was, even the Baptism with the holy Spirit; and they received what they waited for at the Day of Pentecost, Acts 20. they were filled with the holy Spirit, which was Christ's Baptism without Water; mark this, without Water, more excellent than John's Baptism with Water. Now Baptists and Rantists, Dippers and Sprinklers, for the most part are fallen into that Diminution, Deprivation, or utter Abolution of divine Understanding, as that it seems ridiculous, or altogether erroneous, to tell them of a Baptism without Waters This of Pentecost was the beginning of Christ's Baptism, after he was ascended; to this john witnessed, saying, Joh. 7.39. He that believeth on me (said Christ) out of his Belly shall flow Rivers of living Water: but this spoke he of the Spirit, which they that believe on him should receive; for the holy Spirit was not yet given, because that Jesus was not yet glorified; but as soon as he was glorified, than he began to let out the Power of his Spirit, even his Baptism, the Progress of Christ's Spiritual Baptism was further manifested, as Acts 8.17. Peter and john laid their hands on the Believing. Samaritans, and they received the holy Spirit; after this the Apostle Peter preached Christ to Correlius, his family and Friends, the holy Spirit fell upon them, Acts 10.44. Moreover, all the Saints at Pome, at Corinth, in Galatia, in Ephesus, in Philippi, in Coloss, in Pontus, in Capadocia, in Asu●, in Bithyniae, yea, and all the true Churches were in their respective Measures Partakers of the Spirit of the Lord, and of its Baptism, which was and is the One Baptism to continue in the Church of Christ to the End of the World; for, in the Church, the Kingdom of Christ, the Apostles preached not up Circumcision nor Baptisms, but one Circumcision made without Hands, one Baptism by the Spirit into one Body, and of the Necessity of the Continuance of the Spirit's Baptism in the Church of Christ, let the Wise in Heart, who read these things, consider: 

First, Without the Spirit's Baptism, none come to fee the Volumn of Corruptions in his Heart to be canceled, none escape the Bondage, Slavery, Darkness, Defilements and Reprobate State of corrupt Nature, but who walk in the Light, wherewith Christ hath enlightened them, and submit to its Guidance, they increase in heavenly Increases, they grow in the Spirit, and seel its Baptism, so receive a New Nature, and their Thoughts, Words and Works are savoury, Effects and Fruits of this new and heavenly Nature: Peter wrote to the Saints who were Partakers of the Divine Nature, 2 Pet. 1.4. Here the Image of God is renewed, the Life of God known, Fellowship with him in his Holiness and Purity, yea, in his Blessedness, in the beatifical Presence and Brightness of his Glory, this Outward Washing, though a Thousand times over, can never bring unto, but leaves the old Nature, the cursed Nature, alive and vigorous in the Creature.  
Secondly, Christ's Baptism gives a New Name, who harken to Wisdom's Teaching, and in the Cros of Christ see Sin crucified in their Mortal Bodies, and with the Sword of the Spirit, in which the Evangelical Baptism is, see the Enmity slain, such receive a New Name; To him that overcomes, will I give to eat of the hidden Manna; I will give him a white Stone, and in the Stone a New Name written, which no man knows 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 Coals, 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 than that of Son; and Daughters, Isa. 56.5. Here, not through Willing, Runeing and carnal Conformity, but through Faith, the Spirit of Adoption is received, wherein Christ's Baptism 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 Stillborn Children; the Spirit of Grace is a Spirit of Supplication, to this New Name, Adoption, Cry of Abba Father, Outward Washing cannot bring; 'tis a rich, yea, an enriching Gi●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, forthwith 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 Christ's Baptism, who worship God in the Spirit; such as have their Luxuriances lopped of, unruly Passions mortified, and cast away as a superfluou. Foreskin; such are inwardly circumcised, inwardly baptised 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; 'tis 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 Member 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 'tis the Power of God, who is a Spirit, that translates into the Kingdom of Christ; not , 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 Deathbed 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 baptises 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, 'tis swept by the Lord's Power, 'tis beautified with Holiness, perfumed and sweetened 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 Ethics, nor his Physics, nor his Metaphysics, 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 baptised with Water, but ye shall be baptised with the holy Spirit not many days 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 spoke as they were moved by the holy Spirit; they were acted, carried 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, sat upon each of the Disciples, & they were all filled with the holy Spirit, and spoke as the Spirit gave them Utterance, Acts 2. Thus were they baptised 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 overflow, Aromatical Trees sweat out their precious and sovereign Oils; 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 we 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, wand'ring 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 Christ's 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 baptised 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 baptised 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, 'tis through the Spirits Baptism, not through outward Water. And 1 Cor. 6.17. He that is joined unto the Lord is one Spirit. Further, Paul to the Ephesians said, Endeavouring to keep the Unity of the Spirit in the Bond of Peace, Ep●es 4.3. So the Unity and Unanimity is in the Spirit, in which Christ's 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 Unrighteous 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, than 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 sanctify 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 'tis 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: God's Eye and Regard is to the inward jew; and the inward Circumcision, to the inside Christian, to the inward Baptism; but man's Eye and Regard who knows not the Laver of Regeneration, is to the outside 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, etc. 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 baptised 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 Messiah and Christ, which both signify anointed; Christ in Greek, as Mes●●● in Hebrew, signifies anointed, because he was anointed of the Father: Peter bare record of Christ, saying, God anointed Jesus of Nazareth w●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 Messiah, and him the High Priests, Prophets and some Kings under the Law, anointed with material Oil, 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 Fullness 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 oil of Gladness above thy Fellows. Thus real Christians partake of the Anointing in their respective Measures; Christians are Christ's, and they that are Christ's, 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 swelled 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 style 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 Pirates: 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 John'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 die the Death of the Righteous, nor shall have the Reward of the Righteous: but the Apostle Paul preached present Salvation, not by John'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 Christ's Baptism, so far he is saved from sin, and from the Reward thereof: this Laver of Regeneration fulfils inwardly what Moses' Laver and John'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, 'tis 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 yourselves, it is the Gift of God, Ephes. 2.8. These were Witnesses of present salvation; they had known stir in the Womb of Grace, precious unto God, had persevered therein, so became God's Workmanship, to know the glorious Fabric 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 ●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 Christ's 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 the● 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 baptises 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' 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 Consul's 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 rendered, 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 Whimsy 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 itself, 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, Cap●dus, Beza, Hammond, gave their Testimonies to the same purpose.  
If chi● Scripture of Peter held out a Figure or Type, than one Type would answer another, which were improper; for every shadow, type or fu●ure, rew●●● 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 Righteousness, Peace and Joy in the holy Spirit, wherein the Redeemed cry Abba Father, Rom. 14. Visibles are temporal, as Moses' Laver-washing, John's Jordan-washing, imposed only until the Time of Reformation; but Invisibles are eternal, as the Spirit of the Lord is eternal, in which Christ's Baptism is; such as centre in temporals, that Eye being shut which sees into the beginning, before the temporals, these are but as an House without Pillars, tottering with every Blast, as a Ship without Anchor, tossed with every Wave; for the Establishment is in that which is Eternal.  
— Whose Antitype Baptism doth also now save us. By this Scripture (as all the wise in heart understand) Peter puts an End to Baptism of the Flesh, as Paul did to Circumcision of the Flesh; for saith Paul, Rom. 2.28, 29. He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the Flesh; but he is a Jew which is one inwardly, and Circumcision is that of the Heart, in the Spirit, and not in the Letter, whose Praise is not of men, but of God: which in effect is this, In gospel-days, where all shadows are fulfilled, Circumcision in the Spirit puts an end to Circumcision in the Flesh, in effect Peter saith as much of Baptism; Baptism (saith he) saves, but not that Baptism which puts but away the Filth of the Flesh, but that Baptism of Christ in the Spirit, where the Answer of a good Conscience is known: Yea, by this Peter intimates, that Baptism in the Spirit puts an to Baptism in the Flesh; for of a Truth it may be said, He is not a Christian who is one outwardly, neither is that Baptism which is outward in the Flesh; but he is a Christian which is one inwardly, and Baptism is that of the Heart, in the Spirit, and not in the Letter, whose Praife is not of men, but of God: For neither Moses's Laver-shawing, nor John's Jordan-washing, could bring inward Cleannesses and Purity of Conscience; therefore Christ put an end to all outward shadows, figures and Types, by the Power of his Spirit inwardly effecting and fulfilling that which they in an outward manner shadowed out. Many bear record in Truth to the Apostles Testimony, who said, The Law make nothing perfect, but the bringing in of a better hope, by the which we draw nigh unto God, Hebr. 7.19. Here is the perfecting of the Children of Light; here they are truly jointed whom Satan had dislocated. Paul, who was not sent to baptise, but to preach the Everlasting Gospel, a more weighty and ponderous Concern, he had his Call from Heaven; in writing to the Church at Rome, he speaks of Gifts differing, and exhorts every one to be faithful; but of baptising with Water, he speaks not; but in other places sets up the Spirit's Baptism, as conducing to the Salvation of the Soul.  
So who are serious in the things of God, cannot but conclude from what is spoken, that the Spirit's Baptism is the only Baptism, peculiar to gospel-days, and that the continuance thereof is of absolute necessity, whatever you be that deny it, to and in the Church, you shut out of the Church the divine Nature, the new Name, the true Worship, Translation into the Kingdom of God, the Lords Temple, the Gospel-Ministry, the true Service of God, true Unity, inward cleansing, true Christianity, present Salvation: and what is that Church, and what are the respective Members thereof, that are destitute hereof? Outsides, Formalists, tossed to and fro, as a Feather or Froth upon the Waves, hurried about with every Wind of Doctrine, like Glasses blown into this or that shape at the pleasure of man's breath; what are Professors that are destitute of the Spirit and its Baptism? as hollow Trees in an old Wood, tall, but pithless, sapless and unsound. What are these lifeless Formalists? as a Bulrush, whose Colour is fresh, Skin smooth, Body knotless, yet nothing is within but a kind of spongeous unsubstantial substance. The Swan in the Law was rejected for sacrifice, as some affirm, because of her Black Skin under White Feathers: thus it is with Unscripturalized Outside Formalists; their Performances, how specious soever, black Death reigning within, brings them not unto divine Acceptance, their most Religious Duties and Performances issue from Art and Acquired Parts, not from divine In-dwellings, who then touched with the sense and possession of the Lord's Presence, and with the Virtue of his spiritual Baptism, can be silent? And not, as the Lord's Worthies contend for it▪ of the which such excellent things are spoken; if Christ must have pre-eminence in all things, if he be All in his Church, beautified out of his Wardrobe, why is Outward Water so much magnified in Gospel days? Christ is sufficient to and in his Church, without John, though John was of use in his season, to point out Christ to come; so the Baptism of Christ, without visible Water, is sufficient in his Church, without the Baptism of John with Water, though the Baptism of John with Water was useful in its season, being a shadow of a better thing to come, even of Christ's Baptism with the Spirit, who said, He that believes on me, out of his Belly shall flow Rivers of living Water: but this spoke he of the Spirit, which Believers in him should receive, John 7.38, 39 So that Believers receive the Spirit; so Christ's Baptism, living Water is to flow out of the Womb of their Souls; they know the precious Virtue thereof, its Cooling, Cleansing, Thirst-quenching and Fructifying Virtue; they know the fulfilling of Moses' Laver and John's Jordan-Washing in their Mortal Bodies.   

The Fourth Assertion. Rantism, that is, Sprinkling of Infants, is a Case unpresidented in the Primitive times, an Irreptitious Custom, sprung up in the Night of Apostasy, after the Falling Away from the Primitive Order.  
I Have already showed the Temporary Baptism of John, and have likewise spoken of the Baptism of Christ with the Spirit, and that this Baptism put an end to John's Water-baptism, as to the other shadows; so that to and in the gathered Churches one Baptism was preached, and that by one Spirit into one Body, the shadow being left off: now it remains that I inform you, how Dipping, which was John's Ministration came to be re-assumed, and likewise how Sprinkling of Infants got entrance among the Professers of Christianity.  
Christ being upon the Mount of Olives with his Disciples, told them, that False Christ's and False Prophets should come, Mat. 24. which John seeing fulfilling and fulfilled, said expressly, they were come, saying, Little Children, it is the last time; and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time, ● John 2.18  
Paul in the Spirit of Discerning soresaw and foretell of an Apostasy, a Departure from the Faith, that seducing spirits should be heeded, and Doctrines of Devils, 1 Tim. 4.1.  
John in the Spirit foresaw all the world wondering after the Beast, Revel. 13.3. yea, and he saw and foretell of a great Whore, that should sit upon many Waters, even upon Peoples, Multitudes, Nations and Tongues, Revel. 17.1, 15. yea, and he saw and foretell, 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 entered 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, than they began to reassume shadows and figures without them, then losing the pure Gra●n, they began to magnify the Husk, losing Christ's spiritual Baptism, the bubbling Spring of living Water, purifying inwardly; then they began to reassume John's Ministration of Water-baptism outwardly, yea, and to call it Christ Ordinance, than Divisions abounded; some baptised or sprinkled Old People on their Deathbeds; some-baptized people in their more early Age, as when they were on pable of being catechised; some began to baptise or sprinkle Young Children; some baptised or sprinkled people after they were Dead; some baptised the living for the Dead; some baptised Children in their Mother's 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 baptised themselves every year, still pretending and crying, Christ's 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, 'tis more honourable to join to the Word without Men, then to join to Men without the Word.  
Now of the  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 magnify 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; indelible, 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-catholics accounted Heathen, and must not be buried in Hollowed Mould, Church, or Churchyard. Protestants dancing after the same Pipe, accounted 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; 'tis 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 Privileges, and that the Externals of the New are of no more Virtue than the Externals of the Old Testament; alleging, that in Christ Jesus neither Circumcision avails any thing, nor Uncircumcision, 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 than 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 guests, 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 baptised, 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 applied to them on their Beds, sprinkled upon them, alleging 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 days 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 Prisonhouse; by degrees they let in the Custom of Sick Children, afterwards of All Children, Cypr. Lib. 4. Epist. 7. Magdib. pag. 126.  
For further confirmation hereof, Musculus saith in his Common-Places, pag. 741. Anciently very many did defer their Baptism to the very utmost term of their Life, to the end that they might departed pure and blameless out of this Life, and so they did not suffer themselves to be baptised, except in their Bed, and that by sprinkling only, in the very point of Death, that they might die with an Evidence; for this cause these were called Clinics, that is, Bedrid, and Clinic Baptism: in this manner Constantine the great, the Son of Helena, a zealous Professor, was baptised when about Sixty Five years old, being sick, and died a few days after, Socrat. Scholast. lib. 1. cap. 26. Mark this, that in the coming in of Rantism, that is, sprinkling; Old Men were sprinkled, not Infants.  
In early Ages of the Church, Baptism (saith Cave) was deferred till old Age.  
Basil Bishop of Gesaria, though born of believing Parents, as his Father being Bishop of Nisen, was not baptised till aged, Osiander, Cent. 4. lib. 3.  
Theodosius the Emperor, though born of Christian Parents, and instructed in the Faith, yet was not baptised till aged, Historia tripartita, lib. 1.  
Further, T●e Bohemiaen Confession holds out, that Baptism for the most part was administered to Men of riper years.  
In Alexandria the holy Scriptures were read and interpreted by the Unbaptized, as well as by them that were Baptised: Which thing plainly evidences, that they ascribed not that virtue to Sprinkling or Infants, as afterwards men did, and now do.  
It was a Custom among the Ancients, that they that were baptised, were baptised Naked, supposing that as they were stripped of their Garment, so by baptismal Water the old man, that is, indwelling sin and corruption was put off, Wolfgangus Musculus Dusanus in his Comment on the Psalms. This Custom continued very long, as Authors say.  
They had a Custom in the Primitive Church (saith Trapp on Col. 2.12.) that the Party to be baptised clod himself with old , Which he put off when he entered into the baptismal Water, and at his coming out he put on new Clothes: What did they signify hereby? That they conceived, that by the Virtue of baptismal Water, they put off the rotten Rags of unrighteousness, and put on the Garment of Righteousness and Salvation. Thus the Water of Life being much lost within, which cleanseth, washeth, purifieth, sanctifieth and taketh away Spots, Blemishes and spiritual Deformity, they ascribed this Work to Water without.  
One said, 
Ardua sacrati baptismatis aula coruscat  
Quo delicta Adae Christus in amne lavat.   
After this it came to be considered, that many died before they became old, therefore it was decreed, That Children, when growing to years of Discretion, should be instructed in Christian-Principles, and then baptised. Zuinglius saith in his Book of Articles, That Children were always openly instructed, and when their Faith had made an impression in their Hearts, and they confessed the same with their Mouths, than were they admitted to Baptism. Here was Teaching before Baptism; but now they Sprinkle Infants, and many years after teach them.  
The one Baptism, by one Spirit into one Body, being much lost, than they re-assumed John's Ministration of Water-Baptism, or an Imitation thereof. Johannes Bohemius saith, In time part it was the Custom to administer Baptism alone to those that were instructed in the Faith, and were before Easter (so called) and Pentecost catechised, and then upon their Confession they were baptised; this was done twice a year, at Easter (so called) and Pentecost; such as were baptised put on a White Garment when they came out of the Water, for the aforesaid Reason, or in token of that innocent course of Life they had engaged to walk in; this White Raiment, being exorcized and exsuffed with sundry Ceremonies, they wore till the Sunday after Easter (so called) and on that day put it off; which Day, from those White Raiments, was called Dominica in Albis, that is, The Lord's Day in White. Concerning this Lactantius said, 
Fulgentes animas vestis quoque candida signat  
Et grege de niveo gaudia pastor habet.  
White Raiments Represent Souls chaste and pure;  
The Shepherd for his Flock takes Gladness sure.   
The same Ceremony was observed by those that were baptised at Pentecost; so from their White Raiments Pentecost came to be called Whit sunday, that is, White-Sonday, in Memorial or Imitation thereof: When Infants are now baptised, they have on their Heads a White Cloth, called a Chrisom, Johan. Bohemius de gentium moribus, lib. 2. Cambdens Bret. pag. 768. Cave in his Primitive Christianity.  
Pope Siricius, in the year of the Lord 389. decreed, That Baptism should not be celebrated but at the aforesaid two seasons, Easter and Pentecost, Summa Concil. et Pontif.  
Baptising at these two seasons became almost Universal, saith Cassander de Baptismo.  
Thou hast received after Baptism (saith Ambrose de sacramentis) a White Raiment, a Token that thou hast put off the Pleasure of Sin, and hast put on the chaste or pure Raiment of Innocency.  
Luther, Bullenger, Eras●us, Ludovicus Vives, Melancton, Beza, Bucer, Augustine, Marlolat, Chamier, Hammond, Field, Hugo Grotius, Zuinglius, Taylor, Parens, Tertullian, Origen, Cyprian, Eusebius, Heracles, Dyonysius, Athanasius, Hillary, Basil, Gregory Nazianzen, Ambrose, Arnobius, Jerom, fourth Council of Carthage, the Council of Laodicea, the Council of Neocesaria, Balsamon, Zo●●r●●, Walafridus Strabo, Monsieur Daille, Beatus Rhenanus, and Augustine in his Book De Fide, gave in their respective Testimonies, that in the more early Ages of the Church, Repentance, Confession of Faith, and Instruction in Christian-Principles, was commended to people as the only Qualifications for Baptism; those thus instructed in Christian Principles were called Catechumen, so were admitted to Baptism, which Custom (saith Zuinglius) I wish it were in use in our Age: Augustine and others charged their Opinions, if their Writings be not corrupted by the Index expurgatorius,  
Augustine, the Son of the virtuous Monica, being instructed in the Faith, was not baptised till about the thirtieth year of his Age, as saith Nauclerus, in the year 301. His Mother would not have him baptised young, lest through youthful Propensity he should fall into sin, which after Baptism would be greater and more perilous, as she conceived, White's Apology for Kushworth's Dialogues.  
Gregory Nazianzen, born of Christian Parents, his Father being a Bishop, was baptised about the twentieth year of his Age, Osiander, Cent. 4. Lib. 3.  
Ambro●e, born of Christian Parents, remained instructed in Christian Principles, and was unbaptised till he was chosen Bishop of Milan, Paulinus in vita Ambrosij.  
Jerom, born of Christian Parents, was baptised when about thirty years old, Eras●●us in vita Hieron.  
Chrysostom, born of Christian Parents, was not baptised till the one and twentieth year of his Age, Hugo Grotius on Matth. 19  
Nectarius was made Bishop of Constantinople before he was baptised, Vossius de baptismo, pag. 100  
In Northumberland is a River called Glen, in which Paulinus (coming into those parts with the King and Queen, and staying there some thirty six days) baptised many, all which time he spent in catechising and baptising, being instructed, he baptised them in the River Glen; these were not Infants, neither were they sprinkled at a Basin, Bowl or Font, but they were returned to the Shadow, Camb. Brit.  
Basil said, None were to be baptised, but the Catechumen, that is, such as were duly instructed in Christian Principles, Lib. 3. contra Eunomium.  
Dr. Tailor, mentioning the Canon, pag. 238. saith, It intimates a Practice absolutely universal in the Church of interrogating the Catechumen, concerning the Articles of their Creed, which is one Argument, that either they allowed not of Infant's Baptism, or that they did prevaricate egregiously in ask Questions of them, who, as themselves well knew, were not capable of answering.  
Now, what high Thoughts they had of Baptism, what Virtue they ascribed to it, how they magnified it, further appears by the Canon of a Council under Pope Honorius the first, who put forth, that No commemoration of an holy Oblation, nor the Office of Singing should be bestowed on those Catechumen, that died without the Redemption of Baptism, Concil. Bacarense sub Honorio primo, vide Summa Concil. et Pontif.  
In the days of the Apostles, when the Woman was clothed with the Sun, the Church was beautified with the Garments of Christ's Righteousness and Innocency, Satan operated to entangle them in the Net of Shadows, Elements and beggarly Rudiments, as appears by Paul's Epistles to the Galatians▪ Collessians, etc. Now after the Apostles days, as Satan, the old Adversary, was more and more prevalent, so the purifying Faith, and the blessed, primitive, apostolical Order was more and more departed from, the one Baptism, which is spiritual, was in a high measure lost, than they began to reassume John's Ministration of Water-baptism without, or an Imitation of it, as dipping or sprinkling Aged People, baptising Middle Age, Youth after they were catechised; and as Darkness increased, Inventions were multiplied, and entered the Throne of the Hearts of Christianity, as sprinkling of Infants, Godfathers and Godmothers, Chrism, Chrisoms, Fonts, etc. in this Apostasy they ascribed the virtue of Saving, Sanctifying, Regenerating, inward Washing to Baptismal Water without, as now, of making Members of Christ, Children of God, etc. John ascribed not such Virtue to his Baptismal Water, but only used it as a Figure of that inward Washing which should be witnessed in the Church, by the Baptism of Christ in the Spirit, without Outward Water.   

Of the Original and Progress of Paedo-baptism, rather Paedo-rantism now, that is, Sprinkling of Infants.  
AFter this it was considered, that many Infants and Children died before they were capable of catechising and instructing in the Principles of Christian Religion, and being doubtful concerning the Salvation of such, they wrote to Augustine the Father, to have his Thoughts concerning the State and Case of such as died unbaptised: To whom Augustine returned this Answer, Infants, who whether they begin to live in the Mother's Womb, and there die, or being born of their Mothers, depart out of the World without the Sacrament of holy Baptism, they are damned, being guilty of Original Sin.  
Consider the Fury of this Uncharitable man, how he plants his great Gun against innocent Children. Christ told certain, that they must become as Little Children; which implies Children to be harmless and innocent, else they could not enter into the Kingdom of Heaven: But this Augustine taught, that Infants born or unborn are damned if they die without Baptism. Truly he was styled, Durus pater infantum, a hard Father to Infants. Again, He ascribes to Outward Water the washing away o● original Sin and actual also; so sets corruptible Water in the place of the Blood of Christ, which indeed cleanseth from all Sin.  
Cassiodor on Psal. 5. thus wrote, That in Baptism Original Sins and Offences are so cleansed, that it restores us to that Purity in which Adam was created.  
Consider into what a Gulf of Error this Doctrine leads such as receive it, ascribing the cleansing away of Sin to outward Water, yea, and that it restore to that Purity in which Adam was created: When such poisonous Pills as these were swallowed, such pernicious Doctrines credited, that Children quickened in the Womb, or brought forth, dying without Water-baptism, were damned; and that by Water-baptism they were cleansed, and made as pure and innocent as Adam was before his Fall, from such accounts as these the Necessity of Infants-Baptism was concluded, and the Danger without it, and the unspeakable Benefits of it; thus were Monsters conceived & brought forth out of the Womb of Ignorance, and further to beget people into a Veneration & Esteem of it, it must have no lower Title and Denomination then of being Christ's Ordinance; and those Scriptures which were spoken of Christ's Baptism in the Spirit, of the Water of Regeneration, must be wrested and perverted to defend Water-Baptism and Rantism; yea, and the Doctrine of Augustine, and such like, being rooted in men's Belief, Sprinkling of Infants must be accounted Christ's Ordinance, and all that deny the same must be branded as Heretics and Schismatics.  
And that Augustine, Fulgentius, Leonardus Coquaeus, Cassander, and many of the Ancients were of Opinion, That Children, born or unborn, if they died without Baptism, were damned, Ecclesiastical History plentifully shows; August. ad vicentium victorem, Fulgentius, Leonardus Coquaeus in August. de Civit. Dei August. de fide ad Patrum Diaconum, Cassander de baptism, Epitome operum Augustini, pag. 75.  
Again, Some will have Poedo-baptism or Poedorantism, that is, dipping or sprinkling of Children, to be of more Antiquity than Augustine; for 'tis recorded, that about the year 248. lived a Priest called Fidus, who willed people to baptise young Children according to the manner of Circumcision; about which thing Cyprian with sixty six Bishops and Elders gathered together, ordained, That Children should timely be baptised, as well before as after the eighth day. It seems the Doctrine of Fidus concerning Dipping or Sprinkling of Children was new, and seemed strange to Cyprian, seeing he would not ratify nor confirm the same without the Sentence and Advice of s●●●y six Bishops; had it been commanded by Christ, practised by the Apostles, and continued in Matter and Manner to Cyprian 〈◊〉 days, there had not been a Necessity for the concourse of so many Bishops concerning the same: and though Cyprian here enjoined Baptising of Children, yet a few years before, he was for the Dipping or Sprinkling of Aged People. See his Epistle to Magnus.  
Now Cyprian and his fellow Bishops allowing of children's Baptism, hence it got great entrance among the Church, professing Christianity; so that Cassander, in his Book de Infantium baptismo, saith, that Baptism of Infants came to be much used by the Fathers, who lived some three hundred years after the Apostles. He excludes it from being Christ's Command, or practised by the Apostles.  
As the Apostasy was more and more manifested, Sun and Air, the Purity of the primitive Church, through the Smoke of the Bottomless Pit, darkened, than Traditions and Inventions of men were multiplied, than the Necessity of Infant's Baptism by Augustine, Cyprian, and such like, was introduced, and by the Ratification and enjoinment of Popes, Councils, General, National or Provincial Synods, Kings, as absolutely necessary, was strengthened.  
Johannes Bohemius saith, That Baptism of old was administered to none (unless upon urgent Necessity) but to such as were before instructed in the Faith, and catechised; but when it came to be judged Necessary to Everlasting L●fe, it was ordained that Infants should be baptised, and that they should have Godfathers and Godmothers, who should be Sureties for Infants, and should renounce the Devil in their behalves, it grew to this in the Roman-Catholick-Church, that at the baptising of a Child, the Priest 1. blows three times in the Infant's Face; 2. he anoints his Eyes, Ears and Nostrils with Earth moistened with his Spittle; 3. he names him, and marks him with the sign of the Cross upon his Breast and Back with Hallowed Oil; 4. he dips him into the Water, or pours Water upon him three times in form of a Cross; 5. dipping his Thumb in the Holy Chrism (as they call it) he signs the Child's Forehead with the sign of the Cross; 6. he covers him with a White Garment; 7. he puts into his Hand a Burning Candle, Lib. 2. de Gentium moribus.  
When the primitive Purity was turned from, the one Baptism by the one Spirit into one Body lost, then steamed such like things out of the Bottomless Pit into the Church; and to gain Estimation, they must be styled Christ's Commands, or at least Apostolical Traditions.  
Augustine (as 'tis said) was the first that preached the Necessity of Infant's Baptism; and as Nations became drunk with the Cup of Abomination and Fornication, idolatrous and strange Erroneous Doctrines streamed out of Apostatised Christendom.  
About the year 402. the Milevitan Council, celebrated by ninety two Bishops, put out this Canon, All that affirm that young Children receive Everlasting Life without the Sacrament of Baptism, and will not that young Children newly born be baptised, to the taking away of original Sin, that they be anathematised, Magdiburg. Cent. 5. This Canon then sent to Rome, had the Ratification of Pope Innocent the third.  
In the 5th General Council at Carthage, held in the year 416. 'twas decreed, That whosoever denies, that little Children by Baptism are freed from Perdition, and eternally saved, let them be accursed. Tuis was confirmed and ratified by the said Pope Innocent the third, after by Pope Zosimus, after by Pope Boniface.  
Isidore saith, If Children were not baptised, so thereby renewed, and original Sin washed away, they were in a state of Damnation, Madg. cent. 7.  
Pope Hormisda ordained, That Children, if they be weak, should be baptised the same day in which they are born, Summa Concil. et Pontis And what care is taken in this Nation for weak Children, to make sure their Christendom (as they say) I may be silent.  
About the year 692. In a King of the Westsaxons, ordained, That every Infant should be baptised within thirty days after its Birth on the Penalty of his Parents forfeiting thirty shillings; and if the Child died unbaptised, the whole Estate. These Saxons received the Faith of the Church of Rome, from the mouth of Austin the Monk, and others.  
About the year 816. the Council under Wolfred ordained, That they should not pour Water upon the Heads of Infants, but immerge, that is, dip them in the Font, Full. pag. 109. It seems they were for Dipping, not for Sprinkling.  
In the 9th Century it crept in, ' That in Exorcism, the Head, Ears and Nose should be salted, and anointed before Baptism, Magd. Cent. 9  
Augustine's Doctrine, That Children born or unborn, were damned, if they died within Baptism, being received at a Heavenly Oracle, hence Infant's Baptism was enjoined by Popes, Councils and Kings, and great Virtue was ascribed to it, as the taking away of Original Sin, and of regenerating Infants, and renewing of them, and freeing them from Perdition, and eternally saving them, and of making them Members of Christ, Children of God, and tha● it made the Receivers as pure and innocent as Adam was before his Fall; these things being believed, Churchmen became Defenders and Propogators of it, common people received it with Greediness: Who would refuse an Eternal Inheritance tendered upon such terms? Thus Ignorance & Blindness entering Christendom, the Custom and idolatrous Tradition of Infant's Baptism became so epidemical and general, as that in the eleventh Century it was scarce questioned; in this Age it crept in, That Salt should be put into the Mouth of the Baptised, Magd. Cent. 11.  
In the Discourse between Dr. Harpsfield Archdeacon, and John Bradford Martyr, this Bradford said, I dare not exclude from Christ all that die without Baptism. He placed not Salvation in visible elementary Water; but the roman-catholics are otherwise minded, and thrust the Souls of Infants that die without it into a Limbus infantum, a place very nigh Hell, and their Bodies out of Christian-burial, into an Unhallowed Place; and in this Nation, who pretend to Reformation, behind the Church (so called) if granted for burial to the Unbaptized, must be received as a Favour.  
And to the Decrees of Popes, Councils and Kings, there are several wrested Scriptures and Objections alleged for the defence and confirmation of Infant's Baptism.  
I. Obj. Whole Families were baptised, so Children.  
Answ. 'Tis written, that whole Families believed, John 4.53. Must it be inferred hence, that Children, not grown up to years of Discretion, believed; Families may be without Children, they may be grown up, or they might be newly married Families, or their Children might be dead: so 'tis a wild Inference to ground Infant's Baptism on this, saith Optatus.  
II. Obj. The Spirit accompanies Water in Baptism, and Water so accompanied is Christ's Baptism, the Spirits Baptism.  
Answ. The Scripture bears record against that; the holy Spirit sell on the Apostles on the day of Pentecost; this was Christ's Baptism, the Spirits Baptism, and here was no Water made use of, Acts 1, & 2. yea, and in Acts 11.15. he call, the holy Spirit falling on them, the Spirits Baptism, without the Element of Water; as for Water, that he calls John's Baptism.  
III. Obj. Those that have right to the Promise, they have right to the Seal thereof; but the Children of Believers have right to the Promise; ergo, they have right to the Seal, that is baptism.  
Answ. In Christ, the Promise of the Father, all the Kindred's of the Earth obtain the Blessing; he is also the Covenant of Light, given for Salvation to the Ends of the Earth, Isaiah 43.6. and that such as have right to the Promise, have right to the Seal thereof, that is a real Truth; but that Dipping or Sprinkling of Infants should be the Seal of the Covenant, that I deny, as Antichristian: consider, the first Covenant stood in Meats and Drinks, and divers Baptisms, that is, Washings; it had a temporary Seal, to wit, Circumcision, Rom. 4.11. but the New Covenant, Christ Jesus, the great Promise of the Father, hath a spiritual, yea, an eternal Seal: this is my positive Affirmation in this case, that the Old Covenant standing in outward things, had an outward Seal; but the new Covenant, the Promise of the Father, hath a spiritual Seal: Paul a Witness of Christ, the new covenant, the great Promise of the Father, in writing to the Saints at Ephesus, he testified on their behalf, saying, After that ye believed, ye were scaled with the holy Spirit of Promise, Ephes. 1.13. He calls the Spirit the Seal of the New Covenant, Christ, the Promise of the Father, not Baptism not Rantism, dipping or sprinkling. Further, he exhorted them in these words, Grieve not the holy Spirit, whereby ye are sealed to the Day of Redemption, Ephes. 4.30. He preaches up the Spirit to be the Evangelical Seal of the New Covenant, the Promise of the Father; so who preach up Water-baptism to be the Seal, they oppose the Apostles Testimony, deny the Lord's Privy and Royal Seal, and introduce another of man's making; the sealed are the Lord's Excellent Ones, his Worthies. And as for that Scripture, Acts 2.39. The Promise is unto you, and to your Children, unto all that are afar off, even as many as the Lord shall call. This makes nothing for Water-baptism or Rantism to be the Evangelicall Seal: Peter told the House of Israel, that the Promise was to them, to their Children, yea, to all the called of the Lord. Outward Water was not the Promise which they were to wait for, but a thing of a more Heavenly Nature. Christ told the Jews, John 8.39. If ye were Abraham 's Children, ye would do the works of Abraham: so that such were the Children of Abraham, and had right to the Promise, who were found doing the Works of Abraham: yea, and the Apostle told the Galatians, that they which were of Faith, were the Children of Abraham, Gal. 3.7. such Children as these have right to the Promise, and know the Seal thereof.  
iv Obj. Infants-baptism is an ancient Custom, so to be continued in the Church.  
Answ. The antiquity of a humane Tradition proves it not to be of divine Institution; the spreading or overspreading of Leprosy, proves it not to be Soundness; the Entrance of true Reformation thrusts out humane Inventions, old as well as new: what Christ received of his Father, that he taught his Disciples, Apostles; what the Apostles received from Christ, the treasury of Wisdom and Knowledge, that they taught to and in the Churches, and the same was to be committed and commended to faithful men in the Faith; the Tongue of the Learned was their All to them, and in them; and in this Faith that Tongue was kept silent, which afterward brought the Darkness into the Church: in the Eye of divine Illumination we see to before August in was, or Cyprian was, or Pope Innocent the third was, who (as 'tis said) first established Infants-baptism, by ratifying the Canon of the Milevitan Council; by this Eye we see and feel to the Primitive Order, before the Apostasy was, Christ, the Apostles and primitive Church, in the Beauty of Heavenly Virginity, taught no such thing, as dipping or spriekling of Infants, and in the Faith the primitive Order is to be pressed after & contended for, & the Smoke of the Pit, Inventions, Traditions and Idolatious Customs, inconsistent with the living & Life-giving Truth are to be warred against: Id verum quod prius, prius quod ab initio, ab initio quod ab Apostolis, Tertul. contra Martion, lib. 4. That is Truth, that was first; that was first, which was from the beginning; which was from the beginning, which was from the Apostles; what the Apostles preached, that they received from Christ, who is Alpha and Omega, the First and the Last, the Beginning and the End, glorified with the Father before the Foundation of the World. Augustine Bishop of Hippo testified, saying, Custom is not to be preferred before Truth, but aught to give place to the Truth: but who plead for Infants-baptism or Rantism, they would keep Custom in the Throne, and exclude Truth. Cyprian Bishop of Carthage bare Testimony, saying, Custom crept in among some people, ought not to hinder Truths prevailing and overcoming; for Custom without Truth is nothing but ancient Error, wherefore forsaking Error, let us pursue the Truth. These two said well, though true it is, as their Writings evidently demonstrate, they were guilty of mingling their traditions, inventions and imaginations with the Doctrine of Christ and of the Apostles.  
V Obj. 'Tis said, Except a man be born of Water and of the Spirit, he cannot enter into the Kingdom of God, John 3.5. death not this perpetuate Infants-baptism?  
Answ. Christ gave no command for Infants-baptism, neither did the Apostles practise any such thing; whoever allege this, or any other Scripture for it, they use the Scriptures as Torturers, who putting innocent men upon the Rack, so force them to speak that which they never thought; such are these, who wrist the Scriptures, to draw a sense out of them which the holy Spirit never intended, so tortures and perverts them as to make them speak for maintaining those things which were not commanded nor spoken of in those days wherein the Scriptures were given forth. After the Apostles days Satan made an Encroachment upon the Garden of the Lord, Earthly Exaltations of Darkness fumed into the Professors of Christianity, than their Judgement became carnal, and being not able to savour divine things, they wrested those Scriptures which spoke of the Water of Life, and applied them to outward Water, ascribing inward Washing and Regeneration thereto, whenas indeed external Water can contribute nothing thereunto in this place. Christ preached unto Nicodemus the Necessity of Regeneration, and informed him how it was brought forth, not by outward Water, which can reach no further then outward things, but by a Water able to renew a man, to make him a New, Holy and Heavenly Creature, to dissolve the rotten and loathsome Fabric of unrenewed, untransformed man, where Belial is King, and to erect a Building in Righteousness and true Holiness, where Christ is Monarch, sole Lord. Other Scriptures give witness to this, as John 4.10. Christ said to the Woman of Samaria, If thou knew the Gift of God, etc. thou wouldst have asked of him, and he would have given this living Water. Mark, here is a Living Water, a Life-giving Water, effecting a living Work; and this all the Reborn know. Further, saith Christ, Vers. 14. The Water that I shall give him, shall be in him a Well of Water, springing up unto Everlasting Life. And John 7.38, 39 He that believeth on we, out of his belly shall flow Revers of living Water, which Believers in him should receive; there is a living Water producing a Work of Wonder in the Bodies of men, making all things new; this fulfils inwardly 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 spoke to Nicodemus, no man can attain unto eternal Life, it follows, that Christ spoke not of Baptismal Water. Lombard, Vossius, yea, a Cloud of Witnesses have showered down Testimonies to the same purpose; but if notwithstanding all this, thou wilt have John 3, 5. to speak of material Water, than Mat. 3.11. He shall baptise 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 show 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 baptised with the holy Spirit and with Fire, baptised 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 Baptised.  
Satan, the grand Adversary, by Hellish Suggestions, Wicked Temptations, Unclean Injections, by little and little after the primitive Times disjointed, 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 died without baptism: hence the Necessity of baptising Infants was concluded, as before I have touched. Now it being observed, that many Children died in the Womb, and according to Father Augustin's Doctrine such were damned, if unbaptised; 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 baptised; but if it might, than 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 baptised, 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 Mother's Womb shall be in danger to die, through the Weakness of the Mother or of the Child, or through hard Labour, let them bless or pray for the Child, and let them strengthen the Mother's Womb, let them commend the Child to God, with Desires to baptise it, and can protest, saying, The Fault is not in them why that Child is not baptised; the Observation of these Ceremonies upon the Child's account, was judged equivalent to Baptism, and the Child concluded to be saved through its Parent's Belief, Cassander de baptismo. Thus after the ingress of Apostasy, multitudes of Inventions were brought into the Church, and to the end they might have favourable Entertainment, they were styled Decent, and Doctrines of Christ, or Apostolical Traditions.  
Concerning Baptising of the Dead.  
Through the Smoke of the Apostasy after the Apostles days, such was the Depravation of men's 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 baptised the Dead Bodies of men, as saith Philastrius, and Georgius Ederus in his Mataeologia haereticorum.  
There were some (saith Spark) that baptised 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 died unbaptised was taken up and Christened (as 'tis said) and had his Fathers Name given him, Magd. Cent. 7.  
Concerning Baptising the Living for the Dead.  
Through the Apostasy 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 days without number, a Custom crept in among the Marcionites and Cerinthians, that when any Catechumenist died 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, than the Priest came unto the Deceased Party, saying, Desirest thou to be baptised? the Dead Man replying nothing, the Party under the Bed answered for it, saying, I would be baptised: thus they baptised him for the Dead, as if they acted a Play upon a Stage, Tertull. Epiphan. de Cerinth. haeres. goodwin's Roman & Jewish Antiquities.  
Paul to the Corinthians said, If the Dead rise not at all, why are they then baptised 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 baptised at or over the Graves of the Dead of the Martyrs, to testify (saith he) that with Christ they were dead to sin, and ready to die for him, etc. But the Churches who bore 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 Baptise themselves every Year.  
The Habbasines, a kind of mongrel Christians in Africa, baptise themselves every year on the day of Epiphany, so called, in Lakes or Ponds, thereby to keep a Memorial of Christ's 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 Apostasy 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 Apostasy 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, misapprehensions, misinterpretations got place, as from that Scripture, Matth. 3.11. He shall baptise you with the Holy Ghost and with Fire; a People called Jacobites, from one Jacobus Syrus their Leader, a kind of mongrel Christians in Asia, sign their Children many in the Face, some in the Arm, with the sign of the Cross, imprinted with an hot burning Iron, at or before Baptism, alleging the aforesaid Scripture, Concil. Cackareuse 2. Can. 34, 35. Trapp on Acts 8.  
Of Fonts, and their Rise.  
Some Author's mention, that when first they began to confer upon Infants the Tradition of Baptism, they dipped them in Rivers or Fountains quarterly; but in Winter the season being cold, and Children tender, Fonts were invented, and Children dipped or sprinkled thereat.  
There is a Book, called, A View of the Civil and Ecclesiastical Law, written by one Sr. Thomas Ridley, wherein is written, that The Rites of Baptism in the primitive Times were performed in Rivers and Fountains, and this manner of baptising (saith he) ' the ancient Church entertained from the Example of Christ, who was baptised of John in Jordan; in those Ages (saith he) there were no Fonts.  
Further (saith he) in the days we now live in, we have no other remainder of the Rite of baptising in Rivers and Fountains than the very Name; hence it is (saith he) that the Vessels containing Baptismal Water are called Fonts, from the Latin word Fontes, which signifies Fountains. Consider, he acknowledges a great Degeneration from the Primitive Order.  
Further (saith he) The Custom of Dipping in Rivers and Fountains being left off, Fonts were erected in private Houses. Thus Invention followed Invention, as Wave after Wave.  
Further (saith he) Because of the violent Persecution of those days, they were debarred of that Convenience, and had recourse to Woods, and such like places, where they had such Baptisterials as Fonts, with them, as they could. Mede saith the same.  
But in more peaceable Times (saith he) they drew nearer, and set their Fonts a little distant from their Churches, so called; after they obtained to set them in Church-Porches, and at last got them into the Church. As a Cloud by the Winds, so 'twas tossed from place to place.  
Further (he saith) that at the first they were not placed in every Church, but in Cities, and that in the Mother Church, so called; and why in the Mother Church? because (saith he) as people in their Mother's Wombs are born men, so in the Fonts of Baptism, as in the Church's Womb, men are born Christians. Here Regeneration is ascribed to Font-Water, an Antichristian Doctrine.  
But in succeeding times (saith he) it being considered, that the Mother Church, so called, was far off Towns and Villages, and that in Winter season people could not well repair thither, the Bishop took occasion to transfer the Rite of Baptism and Burial to the Rural Churches, so called, together with the Rite of Tithe, so made Parochial Churches.  
Further (he saith) That in Parishes, some living remote from the Church, it was permitted them, to build in or nigh their Houses a Private Oratory, reserving for the most part the Rite of Sepulture and Baptism to the Parish Church; yea, and on high days (so called) they were to repair to the Parish Church.  
In after Times these Oratories were called Chapels, and such as exercised the Ministerial Function in them, were called Chaplains, Tho. Ridley.  
Fonts of old were adorned with Pictures of Holy Men, to the end that such as were baptised might have before their Eyes whose Deeds they were to imitates, as saith Pontius Paulinus in an Epistle to Severus.  
Of Godfathers and Godmothers, and Gossips, so called; and the word Gossip interpreted and explained.  
Faith and Repentance were the Qualifications of such who were admitted to John's Baptism, the outward Cleansing, a shadow of Christ's Baptism, the Laver of Regeneration, Washing inwardly, where the pure and undefiled Religion is known; John baptised not Infants, Sureties to engage for Infant's Faith and Repentance when at years of Discretion had not allowance in his Ministration; when through the ingress of Apostasy the saving spiritual Baptism was lost, the shadow got entertainment in the Church; as the corruptible earthly part prevailed within, than men grew irreligious; then credens being given to Augustins' Doctrine and others, That Children born or unborn were Damned, of they died unbaptised, hence the Necessity of Infant's Baptism was concluded, and Churchmen became Defenders and Propogators of it: now they being conscious, that Children knew nothing of Faith and Repentance, Qualifications for John's Water-baptism, through the Door of this consideration crept in Godfathers and Godmothers to be Sureties for Infants, and to renounce the Devil in their behalves, and to Promise and Vow, that when those Infants are grown up to years of Discretion, they shall both believe and repent, a thing not heeded by one of many, though formerly promised. See more of this in the old Catechism.  
Pope Higinus ordained, That at the least one Godfather or one Godmother should be concerned at Baptism, Platina de vitis Pontif. but for every male Child (as 'tis now enjoined) two Godfathers and one Godmother, and for every female Child two Godmothers and one Godfather are in this Nation required. About the year 680. Godfathers and Godmothers, so called, began to be used to Men of mature age; Wolphere the Mercian King was Godfather unto Edelwalch King of the South-Saxons, and this (saith my Author) was fashionable in that Age, that such being baptised, should walk worthy of their Profession, were it but to save their Friend's Reputation, who had undertaken for their Sincerity therein, Fuller pag. 89. Great Virtue in idolatrous Times was ascribed to Water-baptism, as is more fully handled before, to which the Testimony of venerable Bede, so called, hold out in his Ecclesiastical History may be added, who said, An ignorant Infant is saved in Baptism, through the Faith of its Parents and Godfather: a Testimony savouring of a carnal mind.  
As for Gossips, I have observed, that our Ancestors understanding a spiritual affinity or alliance (as they supposed) to grow between them and such as undertook for their Children in Baptism, called each other by the Name of Gossip, which is as much as akin through God; and the Child called such his Godfather or Godmother; the word Gossip is derived from the Saxon word Godsib, which signifies affinity or alliance in God; Sibbe in the Saxon Tongue signifies affinity, alliance: as for a she Gossip the Belga called such a one Ghemoeder, which is compounded of Ghe with, and moeder Mother: such a one in the northern parts is usually called a Commother: for further confirmation of this thing, it was ordained in the seventh Century, That no Gossips might Marry together, because of the spiritual Affinity and Relation they had contratcted at the Font, Madg. pag. 147.  
In the tenth Century it crept in, That Gossips were to put on white Garments as well as the Priests and the Baptised, Madg. Cent. 10. That is, at or about the baptising of any one, both Priest, Gossips, and the Party baptised put on White Garments.  
Of the Chrism.  
Of old the Custom was (when the Earthly Mind turned to Earthly Rudiments and Elements) to baptise none till at years of Discretion, and the Baptised for certain days put on a white Garment; in Imitation hereof, when Infants are now baptised, they have on their Heads a White Cloth, called a Chrism; why called a Chrism? because a white Cloth, at the first Institution of it, was put upon a Child's Head, newly anointed with Chrism, a hallowed Ointment among Papists, after Baptism; so from this Ointment, this Chrism, the White Cloth, as 'tis said, was called Chrism; now 'tis taken for the White Cloth put upon a Child newly christened (as 'tis called) in token of its Baptism; and it's usually brought to the Church, so called, at the day of Churching the Woman, and pinned behind her Head; and in many places it is bestowed upon the Priest; and in some places Money instead thereof.  
Thus the In-dwellings of Truth being lost, and turned from, after the primitive times, ceremonies, inventions, customs, human traditions, as Sprinkling of Infants, Godfathers, Godmothers, Gossip's, Gommothers, Chrism, Chrisoms, Sign of the Cross, etc. sprung up among the Professors of Christianity, as Weeds in untilled Grounds, yet to gain acceptance they are styled by many Commands of Christ, or at the least Apostolical Traditions.  
Now after Rantism, that is, sprinkling of Infants, was received into the Churches as a Doctrine meet to be observed, and also Supreme Authorities and Church-Liturgies in divers Countries commending and commanding it, hence the Clergy, so called, judged themselves concerned to propagate and defend the same, it being that Nonconformity is not the Way to Preferment; yet in divers Ages, several who had Glimpses of Heavenly Light in them, questioned Infants-baptism, yea, and esteemed it as Counterfeit Coin, as such may see who trace the steps of Ecclesiastical Writers, some of whose Testimonies I shall mention.  
Tertullian (as 'tis said) opposed some Introducers of Infants-baptism, saying, That Confession of Sins, Faith, Repentance and Renouncing of the Devil, was required of the Baptised, which Infants are not capable of, Tertull. de baptismo.  
Walafridus Strab●, who lived about the year 840. in his Book of Church Affairs, chap. 26. said to this purpose, That in the early Ages of the Church, Baptism was administered on the Adul● only. When the Substance, say I, was turned from, than they re-assumed the Shadows. But afterwards (saith he) Christians understanding Original Sin, and left their Children should perish, without any Means of Grace, they began to baptise them by the Decree of the Council of Africa, and then Godfathers and Godmothers were invented. This, I say, is carnal Reasoning, and charging the Apostles of Christ, as not understanding Original Sin, or as denying Means of Grace to Children; but I say, such as reason thus, they reject the Lord's means of Increase in Grace, and entertain Inventions of men in place thereof.  
Zuing lives, speaking of Infants-baptism, saith, There is no plain words of Scripture where the same is commanded.  
The Magdiburgenses in their learned History tell us, That as to the baptising of Infants, they read of no Example in the Scriptures, Cent. 1. Lib. 2. They also therein declare against consecrating of Water before Baptism, as also against Fonts, Baptisterions, and against baptising at two times in the year, Easter and Whitsuntide, so called, against Gossips or Sureties for the Adult and Infant, giving of Names in Baptism, Exorcisms▪ Chrisms or Anointing, Consignations, that is, Sign of the Cross, Albs, Salt, Spittle, giving or receiving of Gifts, Confirmation of Bishoping; these things were not in primitive Times, but steamed in as the Smoke arose out of the Bottomless Pit, Magdib-Cent. 1. Lib. 2.  
Bellarmine, de baptismo, saith, That in Scripture there is neither Command nor Example for Infants-baptism; but he refers it to the immaginary Catalogue of Apostolical Traditions.  
Beringarius with the Bishop Bruno in France, gave public Testimony against Infants-Baptism, which Doctrine spread through France and Germany, Bar. Ann. 1050. Hence they were called Beringarians and Waldenses; they testified also against the Real Presence, Magd. cent. 11.  
Peter de Brusius taught against Infants-baptism, Transubstantiation, praying for the Dead, for which Testimony he was burned to Death, Bar. Ann. 1116.  
Arnaldus taught against Infants-baptism, Transubstantiation, Bar. Ann. 1116.  
Peter Abailardus opposed Infants-baptism, so did many of the Clergy; this Abailardus was burned to Ashes at Rome for his Testimony.  
In the year 1176. a People was raised up in the Province of Albi, in France, who preached, That Infants-baptism was not necessary to Salvation, Bar. ● 310.  
Calvin saith expressly, That Infants-baptism is not mentioned by any of the Evangelists, Instit. lib. 4. cap. 16.  
They that baptise Children (saith Taylor) make Baptism to be wholly an outward Duty, a carnal Ordinance, it makes us be satisfied with Shadows, and to relinquish the Substance and Spirituality of the Gospel, pag. 242.  
Dr. Jerom Taylor saith, That the Parents of Augustin, Jerom and Ambrose, though Christians, did not baptise their Children till aged; which thing (saith he) is very effectual for destroying the supposed Necessity of derivation of Infants-baptism from the Apostles, Lib. proph. pag. 239.  
Luther in Postill. saith, Young Children hear not, so if the Command be followed, they are not to be baptised.  
Erasmus, in his Book of the Union of the Church, saith, It is not where expressed in the Apostolical Writings, that they baptised Children.  
Bucer upon Matthew saith, That Christ no where commanded to baptise Infants.  
Staphil●● in his Epitome, saith, That it is not expressed in holy Scriptures, that Young Children should be baptised.  
Chocleus saith, That Jesus took a Child, etc. but he thinks he did not baptise it.  
Melancton, in his Treatise concerning Anabaptists, saith, That there is no plain Commandment in the Scriptures, that Children should be baptised.  
Daniel Rogers saith, That he is Vnconvinced by Demonstration of Scripture, that Infants should be baptised, De bapt. part. 29.  
Baxter, though much for Infants-baptism, yet in pag 3. he confesses, That Infants-baptism is not plainly determined in the Scriptures.  
Dr. Taylor saith, It is against the perpetual Analogy of Christ's Doctrine to baptise Infants. Saying further, ' That Christ gave no Command for the same, neither did he or his Apostles baptise any of them, lib.. proph. pag. 239.  
Further, he saith in pag. 237. of the same Book, As there was no Command for Infants-baptism, so the Necessity of it was not determined in the Church, till the Canon made by the Milevitan Council, a Provincial in Africa. Some I grant (saith he) used it before this time in Africa, having good Thoughts of it, yet none of them pretended it to be necessary, nor a Gospel Precept, and for every Ordinance the Institution is to be eyed, and neither to be stretched under, nor drawn narrower than the Lord hath made it.  
I have read of a great Papist in London, who going to a Dispute about Infants-baptism, told his Friend, He was going to hear a Miracle, viz. Infants-baptism to be proved by Scriptures.  
Oxford Divines, in a Convocation held in the year 1647. said, That without the consentaneous Judgement and Practice of the Universal Church, they should be at a loss when they are called upon for Proof in the Point of Infants-baptism.  
Eccius acknowledges, That Infants-baptism is not clear from the Scripture, see his Enchiridion.  
Monsieur Daille, a learned Frenchman, a great Searcher into Antiquities, said, That in ancient times they often deferred the Baptism of Infants, and produces many Examples: but whence is it (saith he) that the very mentioning hereof is scarce to be endured at this day? Lib. 2. pag. 149.  
Claudius' Espontius, Bishop, ordained at a Council at Pysoy in France, about the year 1500. That Infants-baptism should be received by Tradition, because it could not be proved a Command of Christ.  
The Long Parliament, which sat in the year 1647. in their Declaration in Answer to the Scots Commissioners, declared thus, The Opinion touching the Baptising of Infants is such, wherein former Ages as well as this, learned and godly Men have differed both in Opinion and Practice; and (said they) herein we hold it fit, that men should be convinced by the Word of God, with Gentleness and Reason, and not be beaten out by Force and Violence.  
It is no small Evidence (saith Hugo Grotius on Matth. 19) though Baptism of Infants for many Hundred Years was not ordinary in the Church, because Constantine the Great, the Son of Helena a zealous Christian, was not baptised till aged.  
By what hath been spoken, the Sober mind may understand, that such as dip people are relapsed into the Shadow, John's temporary Baptism, and not confirmed in the one Baptism, the inward cleansing, the Spirits Baptism into one Body, and that such as rantize or sprinkle Infants have no Command from Christ, nor Example among the Apostles, nor the first primitive Christians for ●o doing, but only the Commands of Popes, Councils, Kings, Earthly Powers, and the Examples of men deviated from the primitive Order and Ministers of Christ, should not be hurried away with the heady Torrent of Times, Customs, Traditions, Unscriptural Non-apostolical Doctrines, but should have an Eye to Christ's Command and the Apostles Practise for what they do, I cannot but subscribe to the Testimony of Tertullian, who said, Id verum quod prius, prius quod ab initio, ab initio quod ab Apostolis; that is, That is Truth, which was first; that is first, which was from the beginning; that is from the Beginning, which was from the Apostles, Tertul. contr. Martion. lib. 4. for what the Apostles preached, the same they received from Christ, who is Alpha and Omega, the First and the Last, the Beginning and Ending, glorified with the Father before the Foundation of the World.  
Now if any question in their Minds; why I call Sprinkling of Infant's Rantism, let them consider what follows for their satisfaction.  
The Ceremony of John's Ministration according to Divine Institution, was by Dipping, Plunging or Overwhelming their Bodies in Water, as Scapula and Stephens, two great Masters of the Greek Tongue testify; as also, Grotius, Pasor, Vossius, Mi●ceus, Leigh, Casanbon, Bucan, Bullenger, Zanchy, Spanhemius, Rogers, Taylor, Hammond, Calvin, Piscator, Aquinas, Scotus: Now this Dipping or Plunging of the Bodies of such as repent and believed, in Rivers or Fountains, the Greeks called it baptismos, the Latius call it baptismus, in imitation of whom in our Orthography we call it baptism; the before-cited fully agree hereunto. Now as for Sprinkling, the Greeks call it rantismos, which I render rantism; for 'tis as proper to call Sprinkling Rantism, as to call Dipping Baptism, this Linguists cannot be ignorant of, that dipping and sprinkling are expressed by several words, both in Latin, Greek and Hebrew; 'tis very evident, if Sprinkling had been of divine institution, the Greeks had their rantismos; but as Dipping was the Institution, they used baptismos, so maintained the purity and property of the Language. Meds' in his Diatribe on Titus saith, That there was no such thing as Sprinkling, or Rantism, used in Baptism in the Apostles days, nor many Ages after them; to sprinkle Young or Old, and call it Baptism, is very incongruous, yea, as improper as to call a Horse a Cow; for Baptism signifies Dipping, etc. Zepperus is as clear as the Sun in this thing, saying, Ex ipsa vocis notatione, et etymo apparet quae baptismi administrandi consuitudo fuerit initio; cu● not pro baptismo Rantismon potius, hoc est, aspersionem ●unc habeamus; that is, It appears by the genuine signification of the word, what their Custom in administering Baptism was at the first, forasmuch as for Baptism we now rather use Rantism, that is, sprinkling, Zepperus de sacramentis. However Rantism hath entered into & among the Professors of Christianity, and to gain the more acceptance, 'tis called Baptism. Since the Ingress of the Apostasy, great hath been the Confusion of men about this Point, as hath beenshewed, and might further be made apparent. If any Bishop or Priest (saith a Canon fathered upon the Apostles) do not immerge, that is, dip the Party to be baptised three times in the Water, but content himself with one Immersion, that is, Dipping, let him be deposed, Summa Concil. et Pontif. But the fourth Toletan-Council, under Pope Honorius the first, taught, That whether an Infant be baptised with three Immersions, or but with one (in plain English, whether the Infant were dipped thrice or but once) yet he should be accounted baptised, and the Priest not to be deposed. Here was Canon against Canon, and the Canon fathered upon the Apostles wholly or in a high measure made void; but it hath been a Sleight of Antichrist, to father upon the Apostles his smoky Inventions, that coming under that guise they may find Acceptance.  
But drawing to the Haven, let me seriously tell the Reader, That John's Water-baptism in its season I own, as an useful Shadow, fulfilled and ended by Christ's Spiritual Baptism; and that such as are for dipping Believers, are thorough the influence of Earth within turned to Shadows without, and Relapses are dangerous: And as for Rantism, that is, Sprinkling of Infants, with Godfathers, Godmothers, Gossips, Commothers, Fonts, and all other Antichristian Appurtenances, the same I deny.  
Now, to what I have spoken of Fonts, I further say, that they are usually hallowed in this manner; The Priest makes two Crosses in the Water with his Right Hand, etc. then he takes a burning Candle, and drops it into the Water in form of a Cross, then cries aloud over it and preys, That the holy Spirit would descend into it, and make it fruitful, that it may have Power to regenerate and beget anew; then he breathes thrice into the Font, and puts Oil and Cream into the Water, etc. Further, the Council of Trent taught, That at the Font a spiritual Kindred and Relation was contracted between the baptised Child, its Parents, and the Godfathers and Godmothers; such a near Relation as that a Council decreed as followeth, Let none Marry with Godfather or Godmother, whoever doth this, let the same be accounted as a Heathen until they be separated, and let them the Penance Twenty Years, Canon Nicaeni Concilij ex Codice Arabico. Summa Concil et Pontif. Christ and the Apostles taught not so, but that true Fellowship, Brotherhood and Sisterhood is in the Light of Life.  
Now to what hath been spoken concerning John's typical Ministration of Water-baptism, which many would not have to be a Shadow, I further add; that the Jews before John's time, under the first Covenant, had their Baptism or Washing; if any one was made unclean by the touch of a Dead Body, he was to be made clean by the Water of Separation, so that the Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Baptism or Washing after the touching of a Dead body: thus much saith Godwyn in his Jewish Antiquities. He that is washed or baptised (as the Septuagint renders it) after the touching of a Dead Body, if he touch it again, what avails his Washing, Eccles. 34.25. In the first Covenant (saith the Apostle) there was much Observation of Meats, Drinks, and divers Washings, or Baptisms, as the Greek renders it, Heb. 9.10. Now Christ, the End of the first Covenant, he put an End to the Shadows and Figures, to the Water of Separation without, to the divers Washings or Baptisms without, as Legal and Figurative, ordained to continue till the time of Reformation, the Prerogative of Christ Jesus, who introduced a Spiritual Baptism, by a Living Water, having a Living Effect, washing inwardly, John 7.37, 38, 39    

A TESTIMONY FOR THE Evangelical Communion, IN THE Bread of Life, IN THE Cup of Blessing.  
Thomas Lawson.   

A PREFACE to the READER.  
Reader, in this following Testimony is spread before thee, how after the Primitive Times, when thorough the ingress of the Apostasy, the Bread of Life, the Cup of Blessing, where the true Fellowship is, was lost within, than they let in a Sea of Confusion about Bread and Wine without, wherein their Communion hath stood.  

1. Some would have it ministered to all.  
2. Some would have it ministered to Believers only.  
3. For many Ages it was ministered to Children.  
4. Some have ministered it to Dead People.  
5. Some would have both Bread and Wine given.  
6. Some are for giving Bread only.  
7. Some say Christ is present Transubstantially.  
8. Some say he is present Consubstantially.  
9 Some say he is present Sacramentally.  
10. Some say Bread and Wine are Figures of Christ.  
11. Some say, they are the same Christ that was born of the Virgin, after Consecration; hence Corpus Christi day, and the Feast of the Sacrament of the Altar.  
12. Some are for taking Bread and Wine before Supper, others after Supper, others at any time.  
13. Some would have a whole Meal of it, some are for a Sup, others for a Draught.  
14. Some would have the Bread and Wine standing, some sitting, some kneeling, some any way.  
15. Some would have the Bread broken by the Minister, some would break it themselves.  
16. Some would have it in an upper Chamber, some in the Church so called, some matter not where, if they get it.  
17. Some are or have been for the Kiss of Peace, some are for kissing the Pax, so called.  
18. Some are or have been for a Glass Cup, some for a Wood Cup, some for a Cup of Gold, some for a Cup of Silver, some for a Cup of Pewter.  
19 Some are for Wine only, some for Wine mixed with Water,  
20. Some have been for taking it every day, some on all Sundays, so called, some for once a year, some for thrice a year.  
21. Some would have the Bread and Wine given freely, many are for taking Money for it.  
22. Many give it as Dinner time, yet call it a Supper.   
Most of these things, if not all, are more or less touched in this following Discourse, and may be read and seen by such as trace the steps of Ecclesiastical Writers.   

A Testimony for the Evangelical Communion, in the Bread of Life, in the Cup of Blessing.  
BEfore the Armies of Israel went harnessed out of Egypt, the Lord instituted a Passover, so called, because in slaying the First born of Egypt, both of Man and Beast, and in executing Judgement upon all their Gods, the Houses of the Israelites were passed over: What were the Israelites to do? Every House was to take a Lamb without Blemish, etc. and eat it within the Doors, with Unleavened Bread: How were they to eat it? With their Loins girded up, with Shoes on their Feet, with Staves in their Hands: Who were to eat of it? The Israelites; no Stranger was to eat thereof, no Uncircumcised Person, Exod. 12. Who pass thorough the Ministration of Condemnation, to Christ the Evangelical Passover, the spiritual Paschal Lamb, they truly read this thing.  
Now Christ, who came not to destroy the Law, but to fulfil it, before he was sacrificed up, or the Handwriting blotted out, or nailed to the Cross, the Hour approaching of his departing out of Egypt (as I may say) a perverse, froward, gainsaying, contradicting, life-opposing World, to be glorified with the Father, as he was glorified with him before the World was, he enjoined his Disciples to prepare the Passover, a Figure, a Shadow; now he being offered up, the thing was to be read within, the Cross to be known within, which crucifies Flesh, with the Affections and Lusts thereof, the Word of God, quick and powerful, sharper than a two-edged Sword, to be known within, cutting down captivating Flesh, and the Fruits thereof, and passing over the Seed which bears his Image; thus they came to Christ, the Evangelical Passover, to the Lamb without Blemish, the Food of the spiritual Israel, in the House of their sanctified Hearts, which is not come unto but where the Loins of the Mind have been girded up, Feet shod with the Preparation of the Gospel, Staff in the Hand; on this no Stranger, no Uncircumcised Person feeds: Christ said to his Disciples, as Luke relates it, Luke 22.15, 16. With Desires I have desired to eat this Passover with you before I suffer; for I say unto you, I will not any more eat thereof, until it be fulfilled in the Kingdom of God. Mark, the outward Passover was to be fulfilled in the Kingdom of God in the Church: How? By abolishing the old Passover, and introducing, that is, bringing in the Evangelical Passover, the Substance, Christ, the spiritual Paschal Lamb. Paul gave record to this, to the Corinthians, Purge out the old Leaven, that ye may be a new Lump; for even Christ our Passover is sacrificed for us, 1 Cor 5.7. Who are come to this Lamb without Blemish, they are crowned with a continual Festival.  
At the Passover Christ took Bread and blessed it, broke it, and gave it to his Disciples, saying, Take, eat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is my Body; From these words no small Confusion hath risen among Schoolmen, and Professors of Christianity, as hereafter may be seen: This is my Body; that is, this betokens, denotes, signifies or shadows out my Body; the word [is] is often so taken, as by several Scriptural Instances it may appear: Joseph said unto Pharaoh, The seven good Kine are seven years, and the seven good Ears of Corn are seven years; that is, signifieth or betokeneth seven years, Gen. 41.25, 26. The seven Stars are the Angels of the seven Churches, Rev. 1.20. that is, denotes, betokens, or signifies them. And the seven Heads are seven Mountains, on which the Woman sitteth, and the ten Horns are ten Kings; that is, signifies, betokens or denotes these things, Rev. 17.1, 12. And Zech. 5.3. The flying Rell is the Curse; that is, signifies or betokens the Curse: The Shadows of the Old Testament are said to expiate, because they were Types of Expiation by Christ. So 1 Cor. 10. That Rock was Christ; that is, signified, betokened, or held out Christ, a Figure or Type of him. As in the Flower (saith Ludolphus) the Fruit is foreshown, so by the Shadows of the Law Christ to come was signified. But the word [is] is never put for changed into, Poole. So, this is my Body; that is, betokens or signify my Body; the outward Bread was a Figure or Shadow of Christ, who is that to the Soul which outward Bread is to the Body; thorough outward Bread the Body grows, is strengthened, comforted, refreshed, satisfied; this Christ said should be fulfilled in the Kingdom of God, in the Church; how? thorough his spiritual Return, who is the Heavenly Bread, Bread of God, living Bread, life-giving Bread, in, by, and thorough which the Churches grew, were strengthened, comforted, refreshed, satisfied. Moreover, Christ took the Cup, and gave it to them, saying, Drink ye all of it, for this is my Blood, signifies and denotes my Blood; Wine quenches the Thirst, increases Strength, banishes Sorrow, causeth Mirth, gladdens the Heart, adds Courage; Christ said it was to be fulfilled in the Kingdom of God, in the Church, the primitive Churches washed in the Blood of the Lamb, were Witnesses hereof, thorough Draughts of the Cup of Blessing, in pourings of the Quickening Spirit, they made Melody in their Hearts to the Lord; this Cup of Blessing made Paul and Silas sing Praises unto God, though in an inner Prison, and their Feet fast in the Stocks, Acts 16.  
Further, Paul put the Corinthians (who were jangling and in Disorder) in mind of Christ's Institution, saying, I received of the Lord that which I delivered unto you; he informs them how he took Bread and the Cup, and bade them eat and drink in remembrance of him; for as often as ye eat this Bread, and drink this Cup, ye de show the Lord's Death till he come, 1 Cor. 11.23, etc.  
Christ, though he departed as touching his outward Manifestation, yet he comforted them with Promises of returning; so though he departed in the Flesh, yet he returned in Spirit; I will pray the Father, and he shall give you the Comforter, that he may abide with you forever. Again, I will not leave you comfortless, I will come to you. Again, The Comforter, which is the Holy Ghost, he shall teach you all things, and bring all things to your Remembrance, whatsoever I have said unto you, John 14.16, 18, 26. Again, Christ said unto his Disciples, It is expedient for you that I go away; if I go not away, the Comforter will not come; but if I depart, I will send him unto you, and he will guide you into all Truth, and show you things to come, John 16.7, 13. So their eating the outward Bread, and drinking the Cup, was in Remembrance of him, till he came; and when he was returned in Spirit, and revealed in them, their Comforter, their faithful Remembrancer, their Guide into all Truth, than they had that in them which the Bread and Wine represented.  
Paul, writing to the Corinthians, took them from the Outward to the Inward, saying, Christ is in you, except you be Reprobates, 2 Cor. 13.5. And We have this Treasure in Earthen Vessels, 2 Cor. 4.7. And The Mystery hid from Ages and Generations was, Christ in them the Hope of Glory, Col. 1.27. Thus Christ being in them, what need was there of Bread and Wine to keep them in Remembrance of him till he came?  
Now John, a Witness of his spiritual Appearance, bare record, saying, We know that the Son of God is come, and hath given us an Understanding, to know him that is true, and we are in him that is true, even in his Son Jesus Christ, 1 John 5.20.  
Paul traveled in birth for the Galatians, until Christ was form in them (Gal. 4.19.) in the Apostles days, and while the Church kept the Faith and primitive Order, the Life of Jesus was manifest in their mortal Bodies, the Heavenly Birth was brought forth in them, Christ, the Bread of God, Bread of Life, Living Bread, which who eat of live forever, John 6. the redeemed Churches, washed in the Blood of the Lamb, witnessed this, so had the thing in them, signified by outward Bread and Wine.  
Further, Paul writing to the Corinthians, sanctified by Faith in Christ Jesus, called to be Saints, said, 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? the Bread which we break, is it not the Communion of the Body of Christ? we are all Partakers of that one Bread, 1 Cor. 10.15. This Cup and this Bread know none but who follow Christ in the Regeneration; the outward mind feeds on Husks, drinks the Cup of Abomination; but in the Cross a renewing is known, a Hungering after the Bread of Life is known, the immortal Seed is known, in which the Families of the Earth are blessed; he spoke of a Cup, of a Bread, which only the Wise in the Wisdom of God had knowledge of: Now the primitive Christians, living Stones, being come to the the End of Shadows, testified against the Shadows, and did not stick in them, not jangle about them; the Kingdom of God stands not in Meat and Drink, but in Righteousness, Peace and Joy in the Holy Spirit, Rom. 14.17. not in Bread and Wine, but in the second Adam, the quickening Spirit, the End of Shadows. Paul wrote to the Collossians, saying, Let no man ●udge you in Meat, or in Drink, etc. which are a Shadow of things to come, but the Body is of Christ, Col. 2.16, 17. Bread and Wine are Shadows as well as the outward Passover, and Christ is that in his People which the Shadows pointed at. To him that overcomes (saith Christ) will I give to eat of the hidden Maenna, Rev. 2.17. He promises a Food of a more spiritual nature, then outward Bread & Wine, a Food hidden from the wise and prudent, yea, and from that Mind that sticks in the Shadows. Further said the true and faithful Witness, Rev. 3.20. Behold I stand at the Door and knock; if any man hear my Voice, and open the Door, I will come into him, and will sup with him, and he with me: This is the Gospel-communion, here was no outward Bread nor Wine, Cup nor Chalice, but here is that which the bread and wine pointed at, the cup of blessing. If we walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1.7. In the Light Fellowship with the Lord is known, and Fellowship one with another; and the Word is known, which became Flesh, and tabernacles in man, this the Redeemed eat, feed on, discern; and though it be said, The Flesh profitteth nothing, Joh. 6. and that Flesh and Blood cannot inherit the Kingdom of God, 1 Cor. 15. yet 'tis said, Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you: and he that eateth my Flesh, and drinks my Blood, dwelleth in me, and I in him, Joh. 6. And Paul said, We are Members of his Body, of his Flesh, and of his Bones, Ephes. 5.30. And these are no contradictions, but fulfilled in the ground of Self-denial, in the cross to the mortal, the Lords Death is showed forth till he come, who lives forever, who abolishes Death, and brings Life and Immortality to light thorough the Gospel, 2 Tim. 1.10. yea, and Joh. 3.13. The same that descended, the same is ascended, and is flesh and bone, and nourishes the Soul to eternal Lise; here the end of Shadows is known. Augustin said truly, if truly and livingly read, To eat Christ, is to believe in Christ; why providest thou a Tooth and a Belly? believe only and thou hast eaten: Faith centres in the eternal Word, in the quickening Word; so that is revealed which fulfils outward Shadows, other things as well as Bread and Wine, were not of perpetual continuance, nor needful to be practised in the Church, after their bounds and season, John 13.14, 15. Acts 15.28, 29. Jam. 5.14. Paul testified saying, Henceforth know we no man after the flesh, yea, though we have known Christ after the flesh, yet now henceforth we know him no more, 2 Cor. 5.16. Paul was so spiritualised, as that he centred in nothing below the eternal Substance; he sticked not in Bread and Wine, or any other Shadow, but in fervency of spirit waited to be comprehended in the prefixed Life, as a man that so looks for a lost Jewel, that he overlooks all besides it; outward things reach no further then fleshly Knowledge, but a spiritual Understanding is revealed in, by, and thorough that which is spiritual.  
Of Transubstantiation.  
Though Israel saw the Wonders of the Lord in Egypt, the Execution of his Judgements for their Deliverance, though the Lord went before them by Day in a Pillar of a Cloud, and by Night in a Pillar of Fire, though they passed thorough the Red Sea as upon dry Land, and saw the Egyptians drowned, so that thorough a sense of his Power and mighty Acts they sang a Song of Praise and Thanksgiving unto the Lord, saying, He was glorious in Holiness, fearful in Praises, doing Wonders; yet coming unto Mount Sinai, on to which Moses was called, and continued 40 Days and 40 Nights, Israel fell into a spiritual Lethargy, to forget the Lord and his Noble Acts; and losing the sense of the pure, living, invisible, eternal God, they cried for artificial Gods, Gods of Man's making, saying to Aaron, Up, make us Gods, which shall go before us; for as for this Moses, that brought us out of the Land of Egypt, we w●● what is become of him, Exod. 32. Aaron made them a Calf, and they said, These be thy Gods, O Israel, which brought thee up out of the Land of Egypt; thus losing the sense of the Living and Life-giving God, they turned to, cried up, and ascribed their Deliverance to a Molten Calf, fashioned with a Graving-Tool. In the Apostles days and primitive times, while their Garments were undefiled, being Branches of the Heavenly Olive, kept their Heavenly Places in Christ Jesus, they had the Bread of Life, Water of Life, Heavenly Manna, the Word that became Flesh in the presumed Houses of sanctified Hearts, they drank of the Cup of Salvation, the Cup of Blessing, they were come to Mount Zion, they were Members of the New Jerusalem, they were in the spiritual Worship, they came to the Life, Sum, Substance of all Types, Figures, Shadows, and all thorough the Operation of Christ Jesus in them, who led them from the Aegyptian-Bondage of Hellish Pharaoh, old Abaeddon, the Destroyer; they knew the Prince of Peace, Christ Jesus; and their Labour and living concern was, that in all things he might have the Preeminence. But in days succeeding the Apostles, when the Mystery of Iniquity, which the Apostle saw inwardly working in his day, was more and more manifested, the Star fallen from Heaven, Sun and Air darkened, the Purity of the primitive Church spoiled, through the Smoke of the bottomless Pit; through the Darkness and Delusion of this Smoke, they lost the bread of Life, the cup of blessing within, so came to reassume bread and wine without, and let in a Sea of Confusion about the same, some ministering it to all, some to Believers only, sometime to Young Children, sometime to Dead People, etc. and the more the Smoke arose out of the Pit, the greater Darkness entered the Professors of Christianity; till at length, like as Israel, having lost the sense of the living God, called for Gods without, so had a Molten Calf, and worshipped the same, ascribing their Deliverances thereunto, even so apostatised Christianity having lost the Bread of Life, the Cup of Blessing, Christ Jesus, thorough the in-steamings of the bottomless Pit, they must have an artificial Christ; how is that? since the Apostles days, when the Life and Power of Godliness was lost, than this Doctrine came to be preached, That Bread and Wine after it be consecrated by the Priest, is no more Bread and Wine, but the very Christ, that was born of the Virgin, so to be worshipped; that the Bread and Wine by the consecration of the Priest, is transubstantiated, that is, changed into the very Body and Blood of Christ; from this came the word Transubstantiation; this Doctrine is grounded upon those words, This is my Body; for from these words Papists say, Christ is present transu●stantially; Lutherans say, consubstantially; Calvinists say, He is present sacramentally, Author of the Naked Truth.  
Whether the Bread and Wine after consecration be transubstantiated or not, hath been and is much controverted betwixt Papists and Protestants. One said, 
Corpore de Christi lis est, de sanguine lis est,  
Lis est de modo, non habitura modum.  
How Bread and Wine the living Christ should be,  
'Tis controverted much, men disagree.   
The Council of Trent, begun in the year 1545. and others taught, That Bread and Wine being consecrated by the Priest, is turned into the true, real, substantial Body of Christ, Flesh, Blood, Bones, etc. even the same that was born of the Virgin, bread into his body, wine into his blood; and that this consecrated Host being offered to God by the Priest, is a Propitiatory Sacrifice for the Quick and the Dead, and that men are thereby reconciled to God, and that it must be worshipped, and carried about in Processions; and that such as denied the same, should be Anathema, accursed: And not only this Council, but also the Lateran Council, Pope Nicholas, Pope Leo, Pope Innocent, Pope Pius the fourth, Pope Victor, Pope Honorius, etc. taught the same; for denying of this Doctrine, many have been burned to Ashes, as Ecclesiastical Writers testify, Summa Concil. et Pontif. Oruphrius.  
Pope Innocent the third invented Pixes and Boxes (as 'tis said) to put the sacramental Bread in.  
Again, such Reverence came to be given to consecrated Bread without, when the bread of life was turned from, yea, and the true Worship of God in Spirit and in Truth, that a Council put out a Canon, forbidding Women to receive the Eucharist, that is, the consecrated Host, with bare Hands, Concil. Antisid. Summa Concil. et Pontif.  
roman-catholics tell of a Miracle of an Ass, that left his Provender to worship the consecrated Host; on such Conceit as this (saith Mede) the Doctrine of Transubstantiation is grounded.  
Of Aderation given to the Consecrated Host.  
When it came to be believed, that bread after consecration was the very Christ, the Lamb of God that takes away the sins of the World, than Popes and Councils ordained, that at certain times it should be lifted up above the Priest's Head, and that at the heaving of it up a Bell should be rung, and that all that hear it's found, should not only do low Obeisance, but fall down on their Knees, and with Hands lifted up towards Heaven worship it, and say Pater Noster, or some other Prayer; they ordained also, that it should be born to the Sick with great Reverence, and that with lighted Caudles, though at noon day, for the same they instituted a solemn Feast, called, Corpus Christi Day, on which the consecrated Host is born about, lifted up and worshipped.  
Further, 'Twas enjoined, That if a Priest were called in the Night season to housel the Sick, and there spent all his Hosts, as he came Homeward he was to put out the Candle, left the people should adore the empty Tabernacle: such as read the Canons of Pope Honorius, Gregory the ninth, Pope Innocent, Pope- Clement the fifth, their Lives and Councils in their days, they may see these things.  
In France (saith Heylin, in his Survey of the Estate of France) a couple of Priests carries the Host under a Canopy, before it goeth a Bell continually tinkling, all in Houses perceiving their God to go by, make some show of Reverence, all in the Streets with bended Knees, and elevated Hands do it Honour; to the Protestants, it is as a Watch-Peal to be gone, left for their ●●reverence they be knocked down: in this (saith he) is a smatch of Turcism, who when they hear the Criers bawling in their Streets, they fall prostrate on the Ground, wherever they are, and kiss it thrice, so perform their Devotions to Mahomet; their carrying it about the Streets hath a touch of Judaisme, from the Levites carrying about the Ark on their Shoulders; their Adoration of it is especially from Gentilism; for never any people but Heathen (saith he) afforded divine Honours to things inanimate. Thus when Heavenly Salt, Wisdom from above, was lost within, multitudes of Inventious swarmed into Apostatised Christendom.  
Lanctantius in his first Book of Institutions, taxed the Gentiles of Ridiculousness, who worshipped Jupiter as a God, Cam cundem tamen Saturno et Rhea gentium confiterentur, seeing they so perfectly knew his Original, much more are they to be blamed, who impose upon the peole the Adoration of a Dead God, a principis non ita fuit, it was not so from the the beginning, Heylins Survey, etc.  
Christ said unto his Disciples, Take, eat, this is my Body; this denotes, signifies, be tokens my Body; what bread and wine is to the body of man, that is Christ the Bread of Life, his Flesh, his Blood to the Soul; the Doctrine of Bread-worship, Invocation of Saints, Worshipping of Images, and many other pestilent Errors have steamed into the Church, from the misunderstanding and misinterpretation of Scriptures, saith Rainold in his Orations. Paul, who had the Mind of Christ, a feeling & sense of Christ's Institution, said thrice in a Breath (as I may say) that the Bread after it was blessed, or Thanks were given, which is called Consecration, remained Bread, he called it so, and he called it what it was; his words imply not his belief of Transubstantiation, but expressly the contrary, 1 Cor. 11.26, 27, 28.  
Again, Mat. 26. Christ took the Cup, and gave Thanks, and bade them drink, saying, This is my Blood, that is, signifies, betokens or holds out my Blood; not his Blood after Consecration, but a Shadow of his Blood; his own words immediately following evidently demonstrates this, I will not drink henceforth of the Fruit of the Vine; he calls what was in the Cup, the Fruit of the Vine; now his Blood was not the Fruit of the Vine, but Wine is the Fruit of the Vine; until that day when I drink it new with you in my Father's Kingdom, saith he; now, whoever say, that Bread and Wine after Consecration is Christ's Flesh and Blood, consider this, Did Christ cat his own Body? Did he drink his own Blood? you say, consecrated Bread and Wine is Christ's Flesh and Blood, and Christ eat and drank thereof; what Consquences would follow this Doctrine? Christ, his Flesh, his Blood, is hid from apostatised Ages and Generations; his Word became Flesh, living Food, Food of living Souls; Christ is the living Bread, which came down from Heaven; his Flesh is the Bread that he gives; who came from Heaven, given for the Life of the World; but perishing Bread and Wine, though consecrated a thousand times, came not from Heaven; this said he, who also said, The Flesh profi●●eth nothing, it is the Spirit that quickeneth; and the words that I speak unto you, they are Spirit, and they are Life, John 6.  
And whereas Paul said to the Corinthians, As often as ye eat this Bread and Drink this Cup, ye do show the Lords Death till he come, 1 Cor. 11.26. Now if the consecrated Host were Christ, than he were come; then how is it done till he come, and were it proper to say, till he come, when he is already come? Christ was obedient to Death, even the Death of the Cross; & the Corinthians were in the Cross in the daily dying, having Tastes of the eternal Inheritance, and in the dying; he comes with perfect Conquest, abolishing Death, and bringing Life and Immortality to Light. And Paul said, This do ye, as often as ye drink it in remembrance of me; this plainly shows, that consecrated Bread and Wine is not his Body; where his Body is there is no need of 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. thorough 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 Virgin's Birth; John testified, saying, The Blood of Jesus Christ cleanseth 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 Truth's 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 Virgin's 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 Virtues, 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, Thorough 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 Christ's bod●, 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 quickeneth; and he that eats of the Bread (saith Christ) that comes from Heaven, the Word, Christ's Flesh, he knows a Vivification, a Quickening, he dies not, but lives forever, John 6. and 'tis the Lord that gives being and Virtue to all Creatures, not man's Consecration, which cannot keep Visibles from losing their Virtue, Savour, Taste; 'tis evident by their own Constitution, that they were conscious of this, who enjoined, That Priests on every eighth day should renew the holy Eucharist, that is, consecrated Bread, etc. lest thorough 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 alleged, 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 Storehouse 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 numbered 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 'tis 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 thorough the inundation of Apostasy, and overspreading of that foul Leprosy, 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, than a Cloud of Misapprehensions and Misinterpretations of Scriptures involved the Professors of Christianity, then thorough a Misapprehension and Misunderstanding 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 Mouths of Dead Men, etc. Augustine Bishop of Hippo was thus minded, as appears by this his following Conclusion, t●at It is in vain to promise Salvation and Life Eternal to little Children, unless they be baptised, 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 Charlemagne; some were so strict in it, as that a Canon enjoined, That baptised 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 enjoined by Popes, Bishops, etc. these following Authors testify, recourse being had to their Canons, Constitutions, etc. Pope Innocent, Paganinus Gaudentius Theol. de moribus seculi. Nicephorus in Histor. Eccles. Johannes Langius, Augustin, Tailor's 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 'tis 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 Trent Council: What was become of the Unity of the Spirit, and the Spirit of the Prophets, which is subject to the Prophets: Some said, 
Ebrius, Infants, Erroneus, atque furentes,  
Cum pueris, domini non debent sumere corpus.   
Of giving the Sacrament, so called, to Dead People.  
From the  Scripture, Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you John 6. ●3. the Fathers in the Degeneration from the primitive, Faith, Doctrine, Worship and Practice, fell into the Gulf of that Conceit, That none but Communicants should partake of the blessedness of Salvation; upon which they not only gave Sacramental Bread, etc. to Infants, but put it into the Mouths of Dead Men: There were some (saith Spark, the King's Chaplain, pag. 127.) that baptised the Dead, and put the Sacramental-Bread in their Mouths, as their Viaticum, judging it better to have such a necessary Ordinance by Proxy then altogether to go without it. That such a thing was in use in the Church may be certainly concluded, from the sixth Canon of the third Council of Carthage, 'tis there apparent, that that Council condemned certain Heretics, who thrust the Sacramental Bread into the Mouths of Dead Men; yea, and the sixth general Council at Constantinople was concerned to eradicate the Tares of that Delusion and smoky Conceit, saying, Let none give the Encharist, that is sacramental Bread, to the Dead; for it is written, Take, and eat; but the Dead are neither in a Capacity to take nor to eat, Summa Concil. et Pontif. Thus the Cup of Blessing being lost, they received at the old Serpent's hand the Cup of Abomination. Fornication, Delusions and Conceits, and they were drunk therewith.  
Of Time, and Times of taking the Sacrament.  
As the Churches in the Apostles days and primitive Ages grew up in the sanctifying Faith, in the purifying Hope, thorough the Cross of Christ, the Life of Jesus came to be manifested in their mortal Bodies, they were true and living Witnesses of Fellowship with the Lord, thorough the Leadings and Teachings of the Anointing; they knew Christ supping with them, and they with him, without outward Bread and Wine, being in the Heavenly Banqueting House, in the End and Substance of all Types, Figure and Shadows, but as the Serpent seducing Eve, brought in a world of Wickedness, so the same by little and little wearing the Church from the Simplicity that is in Christ Jesus, brought in a flood of Confusion, an earthly Mind within, turned to earthly Figures and Shadows without, Elements and Rudiments, losing the Life of Communion within, they placed it in Shadows without, and much Confusion and Uncertainty hath been in the Church about the Times of taking it, as appears in the Writings of Men.  
Very anciently (saith Polydor) Christians took the Eucharist, that is, the sacramental Broad, every day in the Morning, and Fasting, Polydore lib. 5.  
After this Augustin said, This daily taking of the Communion of the Eucharist, I neither Praise nor blame; yet my Persuasion is, that men take it every Lord's Day: his Persuasion very likely took place; hence it came to be called, Panis hebdomadarius, Weekly Bread. Polydore lib. 5.  
Zephyrinus afterwards appointed, That all Christians, who were come to suitable years, should once a year at least, take the Sacrament, namely, at Easter: Once every day, now once a year will serve; either much of Zeal was in the one, or much of Coldness was in the other. Polyd. lib. 5.  
Fabian afterwards established, That men should take the Sacrament thrice in the year, if not oftener, at Easter, Pentecost, and Christmas, Polyd. lib. 5. Summa Concil. et Pontif.  
Anacletus commanded, That they that would not take the Sacrament, should be excommunicated as Profane Persons, Polyd. lib. 5. Several are of another Disposition in this our Age, who show not much dislike at people's Refusal of the Sacrament, provide they give them the same Price as they do who take it; but refusing that, War is prepared.  
Concerning the Communion Cup.  
In the primitive Times, the Church of living Stones was under the Rule and Government of the blessed Spirit, in and thorough which the Cry and living Soul-breathing was, Abba Father; here the Cup of Salvation, of Consolation, of Blessing, full of Righteousness, Peace, Joy, Assurance, Heavenly Riches was plentifully drunk of, this being lost thorough the Smoke, Enchantments, Delusions, pompous Show, bewitching Splendour, Misleading, Muzling and enfatuating Sleights of Antichtist, and men fast bound in the Dungeon of spiritual Servitude, and toiling in the Entanglements of Will-worship, Self-righteousness, Traditions, Conceits, in this condition the Cup of Abomination and spiritual Fornication got entrance, making Nations drunk, and in the barren Wilderness of this State, there hath been no little jangling about the Sacramental Cup without, as of what Metal it should be made of; some have been for Wood, some for Glass, some for Pewter, some for Gold, some for Silver, as may be assuredly concluded by the Canons and Constitutions of Popes, Kings, Arch-Bishops, Provincial Councils, etc.  
It is very clear (saith Polydor) that the Cups used in the consecration of divine Blood was at the first made of Wood, de Invent. lib. 2. cap. 12.  
Zepherinus afterwards commanded, That Glass Cups should be used, not Wood Cups, as before, Polyd. lib. 2. cap. 12.  
Succeeders skrewed a Peg higher, the former Decree by little and little vanished, and it was constituted, That Golden, Silver, or at the least Pewter Cups or Chalices should be used, Polydore lib. 2.  
Bonifacius Martyr and Bishop, said, Formerly Golden Priest, did wake use of Wood Cups or Chalices; but now on the contrary, Wood Priests use Golden Chalices.  
As the Apostatical Pomp and Splendour increased, so the simple and homely use of Wood Cups came to be generally hissed at and slighted, so that the Provincial Triburiensian Council decreed thus, We decree, that henceforth no Priest may by any means presume to make the sacred Mystery of the Body and Blood of our Lord in Wood Cups or Chalices, Summa Concil. et Pontif.  
Our King Edgar put out a Canan to this purpose, saying, We teach, that every Chalice or Cup, wherein any one shall consecrate the Eucharist, shall be of Molten Metal, and not at all consecrated in a Wood Cup or Chalice.  
One Remigius an Archbishop, appointed these his Verses to be set on the side of the Sacremental Cup: 
Haurit hinc populus vitam de sanguine sacro  
Injecto aeternus quem fudit vulnere Christus, etc.  
Hence People drink Eternal Life, that's good;  
For in this Cup contained is Christ's Blood.   
Thus you see what a stir hath been about Invention, after that the Simplicity and Stability of the Truth as it is in Jesus was turned from, and after that credens was given, that Bread and Wine by the Priest's consecration, was transmuted, that is, changed into the real Body and Blood of Christ.  
How Communion in both Kind's was forbidden.  
That Christ gave Bread and Wine unto his Disciples is undeniable; Paul mentioning the Institution unto the Corinthians, mentions both, as 'tis evident the Bread represented his Body, the Bread of Life, that nourishes the Soul to eternal Life; the Wine his Blood, which they came to witness to cleanse them from all sin, as they kept to the Head, thorough the Ligament of living Faith, they came to the End of all Figures, to partake of the one Bread, one in all; but in the dark reign of Apostasy they re-assumed the Shadows, and divided Christendom into Clergy, that is, Teachers, and Laity, that is, all others out of Holy Orders, so called; but all the Faithful are the Lord's Lot, as Acts 26.18. translated there Inheritance, but properly signifies Lot, if the Greek Copies be consulted, and makes nothing for, but against the distinction of Clergy and Laity, Leighs Crit. However, the Distinction hath found continuance in the Church; and in the year 1215. Pope Innocent the third did first of all, as 'tis recorded, forbidden that the Lay People should receive their Communion in both kinds, he would allow them Bread, but no Drink; this kind of Communion (as 'tis said) was not before the Council of Constance, where in the thirteenth Session they deprived the People of the Cup: yea, and a Canon was put out, saying in downright and express terms:  
If any one shall deny whole and entire Christ, the Fountain and Author of all Graces, to be taken under one Species of Bread, etc. let him be Anathema, accursed.  
Thus in this, as in other things, it appears, that not only the Power of Godliness hath been lost, but great Confusion hath followed.  
Of Mixed Wine.  
Alexander (if I may use the Language of my Author) the seventh Pope from Peter, being about to consecrate, was the first of all that mingled Water and Wine together, Polydor lib. 5.  
Of taking Money for Bread and Wine.  
I have showed before, how Pope Innocent the third, and the Council of Constance denied the Cup to the Laity, so called; one Eckius complying with this Doctrine, gives an irrational Reason for it, The Laity (saith he) ought to content themselves with the Bread only, because, equi donation sunt inspiciendi dentes, that is, a gift Horse is not to be looked in the Month, Apud Manlium in loc. come. He though belike, that Lay Men could not claim any Right to the Bread neither.  
Bellarmine grants, that they have Right to the Bread, but adds, that in eating the Bread transubstantiated by the Priest into the Body of Christ, they drink his Blood also. But Lombard (his Master) contradicts this his Doctrine, saying, That the Bread is not turned but into Christ's Flesh, nor the Wine but into his Blood.  
Let him that is crowned with Heavenly Wisdom, judge whether these Contradictions bespeak them to be Builders of Zion, a City of Unity, the Joy of the whole Earth, or Builders of spiritual Babel, a City of Confusion.  
The Council of Constance acknowledged, that Christ instituted and administered both Bread and Wine, tamen hoc non obstante, yet notwithstanding the Authority of the holy Canons and the Custom of the Church hath and doth deny the Cup to the Laity.  
But to return, Neither did Christ take Money for the Bread and Wine which he gave to any; but as the spirit of Selfishness entered the Temple of the Church, it produced other Effects: surely there was occasion why the six the general Council of Constantinople decreed, That no Bishop, Priest or Deacon, administering the Communion to people, should take any Money whatever of them for the same; and that, who as did should be deposed, Summa Concil. et Pontif.  
Yet notwithstanding the Constantinopolitan Canon in Protestant Churches now, the Parish buys Bread and Wine, and the Priest sells it them again, that the Priest may have an Offering at Easter, so that many otherwise zealous for the established Ministry, blame their Ministers, their spiritual Hosts, as they call them, that first the Parish must buy Bread and Wine, and give it to the Minister, and then the Minister give it to the People, and after call for a Reckoning, yea, and force such as neither by't nor sup thereof to reckon and pay.  
Let us hear the Lord's Proclamation, Ho, every one that thirsteth, come ye to the Waters, to the Water of Life, the Cup of Salvation, Consolation and Blessing; a spiritual Thirst is called for, neither Money nor Price. And further, He that hath no Money, come ye, buy and eat, yea come, buy Wine and Milk without Money and without Price. Here is Bread, and Wine, and Milk at the Lord's Hand, without Money or Price, Isa. 55.1, 2. but such as are made Ministers by the will of man, through the strength of Arts, Sciences, Natural Parts, Abilities, Qualifications, Endowments, Acquisitions, they have another Language, so another Spirit, forcing Money and Price not only from Receivers, but from Non-receivers also; so that the Practice of many, I say, not all, bespeaks them, saying, We preach the Gospel, tantum ut nos pascat, et vestiat, merely for Food and Raiment, to pick a living by, Trap on 1 Pet. 5.  
Yea, and Revel. 22.17. The Spirit and the Bride say, come; and let him that heareth say, come; and let him that is athirst come; and whosoever will, let him take the Water of Life freely. Here is Communion, Royal Communion, Water of Life, Bread of Life, the Cup of Blessing, freely, without Money or Price.  
But their Voice is not the Voice of the Spirit, nor of the Bride, nor of him that heareth, nor of him that is athirst, who forces Money and Price for Bread and Wine, the Shadow, not only from the Receiver, but the Non-receiver also; for where Christ's Doctrine and the Apostles is transgressed, his Institution for Gospel-Maintenance violated, their Voice is the Voice of Balaam, who was for Gifts, Rewards, Wages of Unrighteousness, filthy Lucre, who have nothing but the Shadow, which maketh not alive, they make Gain of it, sell it; but who are Members of Christ's Body, of his Flesh, of his Bones, as freely they have received the Bread of Life, so they freely give.  
Of the Kiss of Peace, and of the Pax.  
David, the sweet Singer of Israel, exhorted Kings and Judges of the Earth, to kiss the Son, lest he be angry, Psal. 2.12. These are Greetings, cordial Embraces, not known but in the operating Virtue of the Seed of Regeneration, and in spiritual Submission to his Heavenly Will. Let him kiss me (saith the Church) with the Kisses of his Mouth, Cantic. 1.2. In the sense-restoring Life these are felt as Seals and Assurances of divine Favour and Acceptance, Earnests and Fruits of the Spirit, like Balm to the Wounded. Paul writing to the Romans said, Salute one another with an Holy Kiss, Rom. 16.16. This Peter called, The Kiss of Love, 1 Pet. 5.14. In after Ages, as Fellowship with the Lord, and with one another in the Light, in a high measure came to be loft, than the Observation of Shadows more and more got entrance, than their Fellowship and Communion began much to consist in Externals, as Bread and Wine, than Christians entertained a Custom of Kissing one another before they received the Communion, thereby testifying their Love to one another, as faith Parens on the Romans; In the ancient Church, when they assembled (saith Meds') to celebrate the Communion, the Deacon was wont to proclaim, Nequis contra aliquem, Let no Man have aught against his Brother; and then, Salutate alij alios osculo sancto, that is, Salute one another with an Holy Kiss, which they did, first the Bishop and Clergy, than the Laity, the Men apart by themselves, and the Women by themselves, in token of Friendship; this was called, Osculum pacis, The K●ss of Peace: After this entered a Ceremony, (in the Midnight of Apostasy, as I may say, still used among the Romanists to this day) ' for the Priest to send a little Gilded or Painted Table with a Crucifix, or some Saint's Picture thereon, to be kissed of every one in the Church, before they receive the Bread; this they call, The Kissing of the Pax, Mede. What there is of the Power of Godliness, or of the Form thereof, in this thing, without further Remarks, I leave to the Wise to judge.  
Of the Feast of the Sacrament of the Altar.  
The outward Jew had several Feasts of especial Solemnity, which shadowed out a spiritual Feast under the Gospel-Dispensation, to be truly and inwardly witnessed in the purified Houses of inward Jews.  
The outward Jew was to observe the Feast of the Passover of Unleavened Bread, wherein for seven days they were to eat Unleavened Bread, no Leaven was to be found in their Houses, Exod. 23.  
The outward Jew was to observe the Feast of Pentecost, instituted in Remembrance of the Law delivered unto Moses in the Mount, fifty days after their departure out of Egypt; this was called the Feast of Weeks, in which they were to offer a new Meat-Offering unto the Lord, Levit. 23. a Tribute of a  Offering, Deut. 26.  
The outward Jew was to observe the Feast of Harvest, the first ripe Fruits of the Land were to be offered unto the Lord, Exod. 22. As also the Feast of In-gathering, when Fruits were gathered in, and this was to continue seven days, called also the Feast of Tabernacles, Exod. 23. Levit. 23.  
Moreover, The outward Jew was to observe the Feast of Atonement, etc.  
Now Christ Jesus put an End to all these, as Typical, Shadows, Figures, being the End of the Law for Righteousness to every one that believes, the inward Jews, the truly Gathered of the Lord, had the true sense and feeling hereof, bearing record to Christ Jesus, their Passover, their Unleavened Bread, Bread of Life, their spiritual Lawgiver, making them free from the Law of Sin and Death, they were come to the Evangelical Meat-Offering, to the  Offering, they bare record to Christ, the First Fruits of them that sleep; they knew the Evangelical In-gathering, having Heavenly Treasure in Earthen Vessels; they knew a Tabernacle not of man's building; John testified, saying, The Word became Flesh, and tabernacled in us, dwelled in us as in a Tabernacle, so they saw his Glory; and the Tabernacle of God is with men, and he will in-dwell in them, Rev. 22.3. yea, and by Christ they were Witnesses of Atonement; the inward Jews, Called and Chosen, were come to the End of the Jewish Shadows, Feasts, as other things; they were come to the Joy of the holy Spirit, to the Marriage Supper of the Lamb; these knew a Good Conscience to be a continual Feast; blessed are they which are called unto the Marriage Supper of the Lamb, if they obey his Call, and frame not Excuses, as those Guests did mentioned by the Evangelist: and that the Apostles who were come to the End of Jewish Observances, as o● Days,, and Feasts, did institute others, I have not found nor observed, further than that the Churches in the Apostles days usually gathered together, to wait upon and worship the living God on the First Day of the Week; and in primitive Times, the Observation of it was as a Badge of Christianity; when the Question was propounded, Servasti Dominicum? Hast thoú kept the Lord's Day? the Answer was returned, Christianus sum, intermittere non possum; I am a Christian, I cannot but keep the Lord's Day: But Professors of Christianity are grown perfectly profane, (saith one) as that they can play on that day without Book, Trapp. Let us keep that day (saith Ignatius) in a spiritual manner, rejoicing in the Meditation of the Law, not in the Rest of the Body, Epist. 3. ad Magnes. The Apostle in Christ, the End of the Jewish Observation of Days, said thus, He that observes a Day, he observes it to the Lord, Rom. 14.6. so say we. Further, the Galatians Judaizing, turning to beggarly Rudiments, Paul wrote unto them, saying, Ye observe Days, Months, Times and Years; I am afraid of you, Gal. 4.10, 11. Now, as the Apostasy prevailed, the Sunshine of the Evangelical Day was loft, than they brought in multitudes of Saints Days, so called, to be observed to this and that Saint, till such times as all the Days of a Year were not sufficient to afford a particular Day to each Saints whom they desired to honour with a Festival, than came in All-Saints Day, so called, and among other days set apart, in the year 1254. Pope Vrban the fourth ordained the Feast of the Sacrament of the Altar, with Indulgences and Pardons; in this Degeneration of Christianity came in (as I said before) these things; and as for Christmas, Shrovetide, etc. the very Names discover their Founders, and those that plead for the Observation of those Times are generally the greatest Prophaners thereof, in Sports, Games, vicious Courses, Observers rather of the Rule of Sardanapalus (who said, Ede, bibe, lude, post mortem nulla voluptas; Eat, drink, play, etc.) then of Christ Jesus.  
Concerning the word Sacrament, and Eucharist.  
The old Roman Soldiers took an Oath, to be true to their General, to live and die with him; and that Oath was called, Sacramentum militare, Rivet, Horace. Now when the Roman Empire turned Christians by the lump, and painted themselves with the Form of Godliness, few beautified with the Power and Virtue thereof, they began to apply the Term of their Heathen Custom to the Signs or Shadow of the Christian Church, so that the word Sacrament came from the Heathen Romans, Leigh.  
Tertullian is said to be the first who used the word Sacrament, in order to the Signs or Figures of the Church, who was about the year 210.  
It is a word not found in the Scriptures, if truly translated, yet it hath got such rooting among the Professors of Christianity, as that if any deny it, they are branded as Heretics and Schismatics by Papists and Protestants: Now, as it were to allure people into a Reverence and Veneration of it, Papists in their Translations, have put it in the Body of the Scripture; for, whereas Paul said, This is a great Mystery, but I speak concerning Christ and the Church, Ephes. 5.32. their Translations render it, This is a great Sacrament. But true it is, the English Translation is true herein, and the Papists Translation is faulty; and their number of seven Sacraments they have from Peter Lombard, they are not mentioned in any Scripture, but first devised by Peter Lombard, Bellarmine's Master, first decreed by Eugenius the fourth, first confirmed in the Provincial Council of Senes, after in the Council of Trent, Leigh, Chamier de luc. lib. 4. cap. 1. And our English Translations have the word Sacrament in the Contents of the tenth Chapter of the first to the Corinthians; but the Division of the Scripture into Chapter and Verse is not from the Authors thereof, but of late time; as also, the inserting in of the Contents, many Almanacs inform us of the Authors hereof.  
Now as for the word Eucharist; Luke and Paul speaking of the Institution, mention, how Jesus Christ took Bread, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eucharistesas, that is, giving Thanks: Now from the Greek word Eucharistesas, the Sacrament (so called) came also to be called Eucharist: and after Christ had taken the Cup, and given thanks, and given it unto his Disciples, after this Consecration, as 'tis called, Christ called it the Fruit of the Vine; now if the Wine had been really transmuted, changed into the Blood of Christ, than it had not been the Fruit of the Vine; but saith he, I will not drink henceforth of the Fruit of the Vine, until that day, when I drink it new with you in my Father's Kingdom, Matth. 26. Peter preaching Christ to Cornelius, said, That they did Eat and Drink with Christ after he risen from the Dead, Acts 10.  
This Testimony I have given concerning Bread and Wine, which Tertullian, Origen, Ambrose, Augustine, Jerom, Chrysostom, Basil and many others call Figures, Types, Shadows, etc. though their Writings be very uncertain; and my Testimony is, That Christ is the End of all Figures, Types and Shadows, as before; true Union, Communion and Soul-feeding is in the Light of the living God, in Christ, whose Life is the Light of Men, the Soul's Food. Now, in citing the Testimonies of men who were since the primitive Times, I do it not to build men's Faith, or my own, on the Authorities of Men, but for the Conviction of such who plead, that ancient Writers are unanimous, yea, and Harmonious in defending such and such things: and who turn from divine Grace manifested, such know not the Mouth nor the Stomach, which feeds upon Heavenly Food, Bread of Life, the Word that became Flesh, such discern not the Lord's Body; but cleaving to that which is earthly, are carnallized thereby, made earthly-minded, labouring for the Meat that perisheth, and drink not the Cup of Blessing, but become drunk with the Cup of Fornication, from the Presence of the Lamb.  
Now, to what hath been spoken, I further add, That the Jews Passover, with its Appurtenances, was ended and fulfilled by Jesus Christ; Christ was circumcised; he taught in the Temple; he said to the cleansed Leper, Show thyself to the Priest, and offer a Gift according to the Law; thus Christ, the Substance, the End of the Law, the End of the Shadows, owned them in their season, before he was offered up, or the Handwriting nailed to the Cross; and as Christ owned other Shadows in their season, before he was offered up, so he owned the Passover, in which the Jews had their Bread and Wine, blessed and consecrated it, proving the same to be a Shadow, so by Christ fulfilled and ended.  

1. The Jews in eating the Pascal Lamb, took a Cup of Wine, blessed and consecrated it, so it passed round the Table; this was called [Bircath-hajajin] the Blessing of the Cup; in this manner Christ began his Supper, Luke 22.17, 18.  
2. The Jews in eating their Pascal Lamb, took Break, blessed and consecrated it, and after consecration all were to eat thereof; this consecration of the Bread they called [Bircath halechem] the Blessing of Bread; thus Christ took Bread, blessed it, and gave it to his Disciples.  
3. The Jews at the end of their Passover took a Cup of Wine, and blessed it, and called it [Bircath hamazon] so after the Supper Christ took the Cup, Luke 22.20. this saith Godwyn in his jewish Antiquities. Thus Christ, the End of the jewish Shadows, the Life and Substance they pointed at, owned the Shadows before he was offered up; but being returned in Spirit, the End of the jewish Passover, Bread and Wine, was manifested; and the Apostle preached Christ to be their Passover, the Bread of Life, Cup of Blessings, the End of jewish Figures.   
THE END.