might the rest expect 2. It must be such a manner of Baptizing as would consist with the declared objects of Christ's Ministry to whom John was sent to prepare for the Lord and to whom the Disciples were sent and the Objects of Christ's Ministry were the Circumcision Rom. 15.8 And they were Infants eight days old to whom then it was to be administred and before that age they were of the Circumcision being Males of the Circumcised And being by Divine Command to partake of it And in case Infants should have been excluded the capacity of Circumcision which was Infancy and in which all were looked upon must have been certainly exploded the Church of Christ and none made mention of in that capacity For if any of the Seed of Abraham exceeded eight days old they were to be cut off as breakers of the Covenant if they were not circumcised at eight days old 3. Such a manner of Baptizing they used and administred Baptism in as would consist with their participation of the Ordinance as they were Children of Abraham and did enioy their priviledges as the Children of Abram For that they had and did enjoy under John the Baptist and the Apostles administrations Matth. 3.9 Acts 3.22 23 26. Acts 2.38 39. Matth. 10.6 7. 4. Such a manner of Baptizing as would render the Promise sure to all the Seed Rom. 15.8 Rom. 4.16 and confirmed the Truth of God to them all Acts 3.23 Deut. 18.18 19. 5. Such a manner of Baptizing as would consist with the ordinary natural strength of any one Officer to perform without any miraculous ability It was that which John Baptist did and could perform for he said I have indeed baptized you with Water Matth. 3.11 Luke 3.16 Mark 1.8 And what he did he did by ordinary natural strength for he did no Miracle John 10.40 41 42. 6. Such a manner of Baptizing as would consist with all Fleshes seeing the salvation of God that is enjoy the outward means of Salvation setting forth the benefits to be had by Christ and that was means to convey them to poor sinners Luke 3.6 If Children and Infants and all infirm persons had been excluded what would have become of that Prâ—mise that was made so free and without any limitation 7. Such a manner of Baptizing as would consist with the Baptizing of they of Jerusalem all Judea all the Region round about Jordan the multitude and all the People and the lost Sheep of the Hâ—use of Israel Matth. 3.5 6. Luke 3.7 Mark 1.4 5 6. Luke 3.21 Matth. 10.6 7. And they that can exclude Infants from being intended in and by these expressions must have a new Bible and make void the old 8. Such a manner of Baptizing as would consist with all the Trees in that Field that was either to stand or to be cut down and with all them whether Wheat or Chaff that were in that Floor that were either to be purged out or kept in to be gathered into the Garner or to be burnt up with unquenchable Fire Matth. 3.10 12. Acts 3.32 9. Such a manner of Baptizing as was consistent with the exaltation and magnifying of the power of God's Grace upon the Subjects thereof Matth. 3.9 1 Cor. 1.24 to 29. 10. Such a manner of Baptizing as the outward Baptism with Water might be a Sign Type and Figure of the Beptism with the Spirit Matth. 3.11 1 Pet. 3.21 Acts 2.38 to 43. Acts 11.15 16. Acts 15.9 Rom. 6.3 4 5. It was spoken by them that then Baptized which were the Apostles and John Baptist 11. Such a manner of Baptizing as any that were in the capacity either of Fathers or Children were capable of partaking of for to both these John the Baptist was sent to turn them to the Lord that they might not be smitten with the curse Mal. 4.6 Luke 1.17 And without Infants were not liable or obnoxious to the curse they must be there intended 12. Such a manner of Baptizing that all that were to bring forth good Fruit might partake of which Fruit among others was especially to come to Christ to be baptized with the Holy Ghost and to believe in him Acts 19.3 4 5. and whosoever was denyed the means could never be under the obligation to bring forth Fruit. 13. Such a manner of Baptizing as was consistent with all that were Subjects either of the Promise or of the threatning either of the promise of Grace and Glory or of the threatning of Wrath here or hereafter Acts 2.38 39. Acts 3.23 Rom. 2.6 7 to 12. Deut. 18.18 19. Deut. 29.10 11 to 16. 14. Such a manner of Baptizing as consisted with all that were to be the Subjects of Christ's Fan that he was to come with in his Hand Matth. 3.12 15. Such a manner of Baptizing as would not render the Commands of God to that People and that were then in force among that People of none effect for it was the duty of all them old and young to be at publick Ordinances and it was the duty of every one of them to repent and be Baptized and to hear that Prophet in all that he said to them Luke 7.29 30. Acts 2.38 39. Acts 3.23 26. 16. Such a manner of Baptizing as would not render the Institutions by Moses insignificant and ineffectual which were than in force John 7.21 22. Psalm 51.6 7. Rom. 15.1 4. Acts 26.22 Asts 24.14 17. Such a manner of Baptizing as would consist with the Church of the Jews then being God's visible Church and with the Right and Priviledge of the particular Members thereof If any should be exempted that were then members the whole must be overturned and that Oeconomy be rendered null and void But this was not for they were all sent to as an House or Family Matth. 10 6 7. God's Field and Floor Matth. 3 10 12. Matth. 15.24 25 26. 18. Such a manner of Baptizing as was agreeable with the Baptizing unto Moses by the Cloud in the Sea 1 Cor. 10.2 that all the Fathers were partakers of and baptized with in which the Water was applyed to them and not they dipped in the Water Heb. 11.29 which was done by him that could as easily have dip'd them as sprinkled them had that been the way in which it was to be performed 19. Such a manner of Baptizing as would consist with the Gravity Austerity and Fulness of the Holy Ghost that John the Baptist was filled with and came in and not such as would expose the Solemn Ordinance of Baptism to be a scorn and redicule to the enraged malicious implacable Spectators 20. Such a Baptizing as to the manner of applying of Water to the person Baptized that might agree with the Gospel Prophesies respecting the manner of Christ's Communications of his Sufferings to many Nations See Isa 52.15 Joel 2.28 Isa 44.3 Prov. 1.23 If any say this is spoken of the pouring out the Spirit the inward Baptism I answer then they do and must acknowledge Christ's Baptizing
not the Messiah 6. From Johns living to see the things fulfilled that he foretold and Prophesied of Christ And should he have foretold it and prophesied of the manner of the performance of this great work of Christ the Donation of his spirit by Dipping them into it when he did come and when Christ was come he should pour out his spirit upon them and John live to see this performed as he did in the Immediate calling of the Apostes that were fisher-men and making them preachers and upon diverse others How would this have proved what John had said to the people not to be true to his face 7. Another Argument may be from Christs testimony of John thas he came in the way of righteousness And if he came in the way of righteousness then he spake and intended truth and not falseness Matth 21.32 8. Another Argument may be to prove that John did intend pouring upon by the word baptize or baptizing with the holy Ghost In that it was discovered to him that Christ should be filled with and receive the holy Ghost that way by its descending upon him and not by Christs being took and put or dipt into that John 1.33 But he that sent me to Baptize with water the same said unto me Vpon Whom thou shalt see the spirit descending and remaining upon him the same is he that Baptizeth with the holy Ghost â— In that the manner of the communication of the spirit was such a distinguishing character of Christ and his Baptizing with the holy Ghost such a special work foretold of Christ John 1.32 33. The Great thing foretold of Christ John knew him by receiving the spirit and others were to know him by his giving it 10. This puts it out of doubt that John did intend not dipping but pouring out of the spirit or sprinkling with the spirit in that he mentioneth fire that was the extraordinary appearance of the spirit of God in that dâ—y when it sat upon each of the Apostles Matth. 3.11 Acts 2.2 3 4 5. Secondly I shall endeavour to prove by Scripture and Arguments and Reasons grounded upon Scripture That John did not intend dipping by his first use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize when he said to the people in Matth. 3.11 I indeed baptize you with Water but did and must intend pouring upon and sprinkling with Water First That he did not intend dipping by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize when he said to the people I indeed baptize you with Water And this may be proved First from God the Author of John's Baptism His Baptism was from Heaven in Matth. 21.25 26 27 32. and he must not intend dipping by his baptizing nor perform it by dipping First from God his being the God of Order and not of Confusion in the work that he doth himself or that he sendeth his Servants to do in his Church 1 Cor. 14.33 God is not the Author of Confusion but of Peace And this in all Churches of the Saints and the Church of the Jews to whom John was now sent was the only Church of God upon the Earth and therefore God was not the Author of Confusion in this Church But what dreadful Confusion and Contradiction must this have made in John's Intentions by the same word if in one expression of it in the same Mood he should intend dipping and in the other expression intend pouring upon or sprinkling and this about one and the same Ordinance at the same time to the same people without any Explanation And what dreadful Confusion between Christ's Administration of the thing signified and John's Administration of the sign setting of it forth and this in John's own knowledge at the same time and also so discovered and foretold by him to be administred And also what confusion between this External Sign and all the institutions of Moses which did all clearly typifie out and signifie what was intended by it Psalm 51.6 7. And what dreadful confusion between John's Administration and the great Promise of God respecting Gospel times Ezek. 36.25 I will sprinkle clean Water upon you And what contrariety and confusion must there be between John's â—dministration and all the great Prophesies respecting Gospel-times Isa 52.15 So shall he sprinkle many Nations So also Jâ—el 2.28 Isa 44.3 So that John must not nor did he intend dipping by his telling them he baptized them with Water because God is not the Author of Confusion but of Peace that is of Order Indentity and Agreement in his instituted signs with the thing sign fi d by them 2. From Gods appointing Baptism with Water to be a Sign and Type of Christs Baptizing them with â—he Holy Ghost How could it be so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if God had not appointed it so to be of Christs â—aptizing with his Spirit Known unto God are all his works from the foundation of the world Acts 15.18 1 Pet. 3.21 And John's words in John 1.31 32. Because Châ—ist should be manifest to Israel therefore he was come baptizing with Water Now the great thing Christ should be manifest by to Israel was his baptizing with the holy Ghost and in this he was mightier than Jâ—hn as to his Administrations as far as the Spirit was above Water as to Nature and Excellency John 1.26 to 34. 3. From Gods Design and End in sending John to baptize with Water to perform his Oath and Promise made to Abraham and to his Seed Now if John should have intended dipping and have performed his Baptism by dipping then all Infants and infirm persons of Abraham's Posterity must have been denyed or suspended from the Ordinance and from partaking of the Priviledge but have been all excluded and cast out of the visible Church of God which would have been inconsistent with the truth of God in the Promises made to the Fathers Rom. 15.8 Luke 1.55 71 72 73 c. Therefore John did not intend dipping by his Baptizing because this would have rendred the Promise null and void which was and is and must be for ever sure to all the Seed Rom. 4.16 Acts 2.38 39. Acts 3.26 Acts 3.23 4. It may be proved from the total overturning of all the ways of Purifications instituted by God by Moses which were then all in force and have rendered them all insufficient and insignificant most of which signified as much as John's Baptism Numb 19. Psalm 51.6 7. And all of them were performed by sprinkling This would have made God to contradict himself as to the outward sign when the inward thing signified was to be performed in the same way Compare Psalm 51.6 7. with Acts 15.7 8 9. and it would have caâ—â— scorn upon Moses who was faithful in all his house as a Servant And this when they were all in force by Divine Authority and in use among them Acts 21.20 21 22 23 24 c. 5. From Gods End in sending John to make plain the way of the Lord or
to pour water upon or to sprinkle them with water this will consist with all adjuncts â—â—d circumstances of the performance Besides no other performance of Baptism than this of sprinkling would consist with John's gravity and seriousness being filled with the holy Ghost nor with hi stâ—rity of carriage and conversation that he came in not eating and drinking and affable converse as Christ did 9. In that John's Baptism was a preparing them for Christ and making straight and plain the way of the Lord Matth. 3.3 Mark 1.3 Luke 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to direct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by complano dirigo John 1.23 It is as the Learned observe coumpounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono rectum enim est quod bene positum est Luke 3.4 Every Vaâ—ley shall be filled and every Mountain and hill shall be brought low this makes Hills and Valleys to become Plains And the croâ—ked shall be made straight this respects the straightness of the way and the rough ways shall be made smooth and this is from Isa 40.3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain prepared way as persons do make by casting up Earth and Stones to make a High-way from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up Isa 57.41 So that John's Administration was in such a manner as did most clearly set forth the way of Christ's Communications clearly that all flesh might see the Salvation of God and to perform his Baptism by sprinkling was according to what was promised and prophesied of Isa 52.15 Ezek. 36.25 Isa 44.3 Joel 2.28 Zech. 12.12 and should John have performed by Dipping he must have eclipsed the way of Christ and not made clearer discoveries thereof If any can make that appear that dipping a persâ—n into Water is the way to make the way of pouring upon or sprinkling with plainest they that can so apprehend I suppose will have little warrant of Scripture to prove it The Prophets way was to make the Visions plain and the Apostles way was to use great plainness of Speech 2 Cor. 3.12 and to deliver words easie to be understood though the matter was weighty 10. It may be argued and proved by the Subjects of the Administration all the Trees of that Field and all that Generation Matth. 3.9 Matth. 11.16 all the people of Israel Acts 13.24 or else it would not have been the sin of every Soul that did not hearken Acts 3.23 Luke 7.30 Fathers and Children Luke 1.17 the Circumcision Rom. 15.8 Now I do know none that do hold these capable of dipping but they were the subjects of Baptism as to the tender of it and their sin if they did not come being Children of the Promise Acts 2.38 39. therefore it was and must be performed by sprinkling or pouring upon 11. From the silence of the Enemies the Scribes and Pharisees and from their giving of it the title of Baptizing John 1.24 25. Should John have performed this Baptism by dipping how would they have railed againâ—t it as one that did do contrary to Moses and all the Jews also See Acts 21.19 20 21 22 23. They were ready to quarrel against every thing yet they never speak one word against his Baptism though upon other accounts they said he had a Devil yet they call this his performance and administration Baptizing John 1.25 which shews it was performed the same way that they performed their Baptizings in and that was by sprinkling and this by the express command of God and they had sinned against the very letter of the Law if they had not Numb 19. Luke 11.38 39. Mark 7.4 8. Paul argued his inoffensiveness to them and the groundlessness of their hatred against him in that he did say none other things than Moses in the Law did say should come and the Prophets too Acts 26.22 They would have had ground for their accusation if John should have turned sprinkling into dipping when the Prophets had foretold the contrary and Moses did contrary 12. In that pouring upon or sprinkling of the person with Water in Scripture and application of Water to the person is expressed by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that John expressed his Baptism with 1 Cor. 10.2 the application of Water to the persons of all the Visible Church of God and this is intimated to be the same with the Corinthians Baptism and all expressed by the same word so Mark 7.4 8. Luke 11.38 John 3.3 5. And Peter expressed pâ—uring a poâ— or falling uâ—on by the same word Acts 11.15 16 17. and Paul in Acts 19.3 4. and so also our Lord Jesus Acts 1.5 13. In that the Holy Ghost useth another word to expresâ—â—tioâ—ing by in â—he New Testament John 13.26 Rev. 19.13 Luke 16.24 Mark 14.20 that is set fâ—â—â—h by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. In that our Lord Jesus doth set forth John's Baptism to be from Heaven Matth. 21.25 26. and if from Heaven then it must be a sâ—gn type and figuâ—â— 1 Pâ—t 3.21 and then no câ—ntradictory to what was foretold by the Prophets and then not of John's own devising and then 〈◊〉 there â—s noâ—hing said of â— new way of Administration by dipping then there is none to be â—â—â—â—â—ved noâ— was there any nâ—w way of Administration because there is nothing said of 〈…〉 14. If from Heâ—vâ—n then it was not in a way of Confusion witâ— the rest of Divâ—â—â— appâ—â—â—menâ—s nor câ—â—â—â—â—y to â—he mâ—nner of Christ's administration of the thing signified 〈◊〉 it may â—e furthâ—â— argued from the Holy Ghost's making use of the Noun from this Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sâ—â—â—â—rth all the Cermonial Purifications by which were all performed by sprinkling Heb. â— â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun that John's Baptism is expressed be which clearly shews that the holy Ghost does intend sprinkling bâ— it in that their sprinklings are so stiled â—â—veâ—s Baptisms as the word should be rendered â—â—hn 3.23 24 25. 16. It may be further argued and proved That John 's Baptism and the Apostles Baptism with Water was pâ—â—foâ—med bâ— sprinkling or pâ—uring upâ—n In that it is set forth by all the various Titles and expressions that their Purifications by sprinkling were stiled and set forth by in scripture and the thing signified by it also As First To purifie and purification and purifying John 3.25 26. John 2.5 6. Acts 15.9 James 4.8 Heb. 9.13 14. Titus 2.14 2. To purge Psalm 51.6 7. Heb. 9.14 22. 2 Tim. 2.21 Matth. 3.12 Luke 3.17 Heb. 1.3 John 15.2 Ezek. 43.26 3. To wash Psalm 51.7 Rev. 1.5 6. 1 Cor. 6.10 11. Heb. 10.22 Ezek. 16.9 Eph. 5.25 26. Titus 3.5 6. Acts 22.16 4. To cleanse Ezek. 36.25 26 27. 1 John 1.7 9. Eph. 5.26 James 4.8 5. To make clean Mark 7.4 5 6 7 8 Matth. 15.2 19 20. Luke 11.38 39 4â— Matth. 23.25 26. 6. To sprinkle Isa 52.15
21.24 26. How often did Christ call them the blind Pharisees and serpents and a generation of vipers Matth. 23.31 32 33. which are sad creatures to follow especially when we know them Or else can it be Imagined that the Pharisees and all the Jews would in the performance of their own inventions follow Christ and John Baptist if John had Dipped or if Christ had Dipped and his Disciples Did they not say John had a Devil and that Christ was a friend of Publicans and sinners and did they not make a law that whosoever did confess Christ should be put out of the Synagogue and then much more from the Temple John 9. and did they not quarrel against and were they not enraged that so many did come to his Baptism John 3.24 25 26. John 4.1 2. and were worse in their carriage to John Baptist and Christ than the Publicans and harlots Matth. 21.32 So that the Pharisees could not use this word to signifie Dipping from God nor Christ nor from John Baptist and then they must have it from themselves and if so Then Christ and John would not follow them in their wickedness and if any should say they might have it from the Heathens that will not mend the matter but make it worse But it is clear from the various texts where we have both Christ and John and them using the word about one and the same thing that their performance of it was one and the same way and that they all had one and the same acceptation of the word John 1.24 25. Luke 11.38 Mark 7.4 8. And therefore there could be no other signification of this word upon any hand than sprinkling in the New Testament And this about the external Baptism as well as the Internal Even by Christ and his Apostles and by others And the things they baptized as well as their persons will confirm it which was upon the outside of their Pots and cups and brazen vessels and of Beds or Tables or any other Utensil Tent or House which were by Gods command to be cleansed or purified when a person died in the tent or house and the things or Utensils were made unclean thereby Levit. 14.50 51 52. Numbers 19.16 17 18 19. And as no one constituted officer as to natural stature or strength Indefinitely considered was or is able to baptize either perpendicularly or Diametrically any person of any sex or age by Dipping no more â—ould they Baptize the Utensils here mentioned by Dipping as their beds or Tables that they Dined at and slept on after Dinner as some write Nor to take up a tent or house when standing and the vessels in it and baptize it or if they leave out the persons and vessels though we read not of the removal of either out of the tent by Gods command to be purifyed And all were to be purged one way and that was by sprinkling Heb. 9.13 14-19 20 21 22 23. And by one Baptizer or Purifier Heb. 9.19 20 21. 22. And this is the Baptizing that this holy man of God Mark hath reference to as well as those petty additions of the Elders to it and it was a ceremonial sign of the benefits they should have of Christ to come as Baptism is a sign of the benefits we be to seek for and shall have from Christ already come compare Heb. 9.20 21 22. with Acts 2.38 39. Psalm 51.6 7. Ezekiel 36.25 26 27. 1 John 1.7 9. Titus 3.5 6. John 3.3 5 8. Titus 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sixthly Let us enquire How Luke did understand and accept this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what he did intend by it in his use of it and as to the intent and acceptation of the word to set forth Christs Baptizing with 〈…〉 the holy Ghost He must be and was of the same mind with all the rest of the Apostles Because he was the Pen-man of the Acts of the Apoâ—â—les where it is recorded in the execution of it as well as in Christs promising of it Acts 1.5 Acts 2.2 3 4 5 15 16 17 18 33. Acts 10.44 45. Acts 11.15 16 17. and as to the intent acceptation and use of this word with respect to external Bapâ—ism with water to set forth the manner of the performance of it he is as clear as the others that it is not taken to signifie 1. Dipping but sprinkling or pouring upon as may appear by his giving us an account of the multitude that John Baptized Luke 3.7 16. as well as 2. Matthew in Mat. 11.7 and of Johns Exhortation to be as extensive to them as being baptized to all that should be damned or saved in another world Luke 3.16 17. and as extensive to all as Matthew doth and the multitude the spirit of God does witness consisted of men women and children Mat. 14.21 And his stiling them all the people which consisted of men women and children Luke 3.21 Heb. 9.19 20 21. Which proveth that it was by sprinkling because all the people could be baptized no other way 3. Also he gives us an account of the Baptizing of three thousand in the latter part of one day Acts 2.41 Which could not be but by sprinkling the administrators then and there being but few and we have no account of their going to Jordan or any other river and who can believe where there is no word for faith to anchor on 4. and he Discovers that it was the duty of all the people In that it was their sin that were not baptized Luke 7.29 30. and none could be rejectors thaâ— had not the tender and offer yet this he records them to be all which sheweth that he understood the word to signifie such a manner of Baptizing as all the people might partake of as it did appertain to them and was theirs by Gods free Donation Rom. 9.4 5. Rom. 3.2 3. 5. Luke did understand it to be a typical purifying why else did he so record it Acts 15.9 which was always performed by sprinkling Heb. 9.13 14 20 21 6. We may see what Luke understood by it by the account he giveth of the Pharisees Baptizing their hands Luke 11.38 The Pharisees marvelled that Christ had not first washed so our translators have rendred it But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he had not first Baptized bâ—fore Dinner which doth clearly discover that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Baptizing with water does intend and signifie to sprinkle The Baptism here to be performed was with water and that not in a civil sense but in a religious sense as appeareth by the answer made by the Lord Jesus and the Lord said unto him Now do ye Pharisees make clean the outside of the cup and platter in civil washings the inside is especially looked to to be cleansed or else cleansers of them would be esteemed very sluttish and many might be poysoned But your Inward part is full of raven and wickedness which sheweth it respected sin See also Matth.
to 12. and let all that have reproached and backbited truth and those that desire to promote it either by Ignorance errour or malice read and tremble that God should cause an enemy to present those texts in publick to confirm the truth that they have prosecuted in private and have not shewed that honesty as Mr. Keach hath to appear in publick 3. That the baptism of the Infant is as express as the adult And if the word all doth include and intend infants as adult then one is expressed in it as the other But that it doth Mr. Keach hath quoted Texts to prove and if it did not include Infants how could Mr. Keach out all the Infants down in Matth. 3.10 Or take away all their priviledges from them in Matth. 3.9 as children of Abraham 2. Jâ—â—â— doth expresly declare to all that he had bapâ—ized them Luke 3.16 3. The sp ri of God doth expresly declare â—hat the general terms all Judea all the Region and all the mulâ—iâ—uâ—e doth intend and containe men women and children and Mr. Keach hath not proved one of my quotations false by any other text containing the same expressions 4. The holy Ghost doth Witness that they were Imployed in setting forth his praise Mat. 21.15 5. It is express If they are chaff or wheat Matth. 3.12 6. It is as express as the promise of baptizing them with the holy Ghost Matth. 3.11 If any reflect against the ensuing treatise There is enough in Gods word to answer them J. E. A Serious Enquiry into and a certain producing of clear and express Scripture Proof of the Way and Manner of John Baptist and the Apostles Administration of Baptism when they first administred it to the Church of the Jews AS well as the Scripture is sufficient to discover to us and give us sufficient ground and warrant who were then baptized by John the Baptist and the Apostles that we might not be left in that case to believe we know not what As having no distinct discoveries who were the Subjects of that Solemn Oâ—dinance That were then taken in and admitted to be of the visible Church but some imagine one thing and some another some imagine Qualifications of Nature some of Grace to be the Reasons of their admission both which are inconsistent with the nature of the admission in that sense that many contend for For if Grace do not constitute us or evidence us to be in already it can never do it If the reception of the Lord Jesus and quickening by him do not constitute us of the Mistical Body of Christ whether visible or invisible when we are really partakers of iâ— then it can never do it And if Grace as infused and wrought by the Spirit of God and received by us cannot do it that is make us Members of the Church of God Then the confession or making a discovery of this Grace cannot do it surely For it is impossible that the discovery of that to men should do that which the thing it self cannot do before God And this when the Right or Title or Relation is to be towards God through his Son and not with men in a civil respect And if Grace cannot give the right either in the Nature or the Discoveries of it then surely Nature especially as to the number of Years or degrees of Strength or measure of Attainments whatsoever cannot do it so as to be Qualifications absolutely necessary for admission to that Ordinance except any can make Nature to be of greater necessity and excellency than supernatural Grace and so render Grace needless as it doth unite us to Christ and make Christ also needless So also is the blessed word of God sufficient to give us warrant for the way and manner of the Administration of this Solemn Ordinance of Initiation into the Church of God visible To be by application or pouring upon or sprinkling the person baptized with Water together with the pronunciation of the words or form of Administration which indeed is that which makes and constitutes the proper form of this duty and distinguisheth it from all other Baptisings whatsoever And if the blessed word of God should not yield matter for our direction and warrant herein what dreadful confusion must follow as to all For if we be at a loss for the right manner of our admission or the constitution of us Members what hesitation and doubt must there be upon every temptation afterwards about our State or Interest as to visible warrant from the word of God And especially when the subtilest Adversaries in their forest onsets and worst temptations most pretend to Scripture Warrant and Rule And if there be Direction and Warrant to be had from the Word of God in this case what shame is it that it should be no more studyed and searched that clear Scripture Proof might be produced for every thing practised in so solemn a Duty Tâ—erefore I have and shall endeavour in the fear of God to search into and endeavour to produce clear Scripture Proof in this case relating to this Solemn Ordinance of Initiation of Members into the visible Church of God As to the Way and Manner it is to be performed in But before I come to the Texts that gives us intimation of this matter I shall premise some things that are certain Truths of Scripture that may be as general Rules for our Information in this case First It was such a way and manner that John the Baptist and the Disciples of Christ baptised in at their first administration of this Ordinance of Baptism to the Church of the Jews as would consist with the truth of the Promise and Covenant made to Abraham and to his seed which they were then sent as Instruments to bring about the Performance and Accomplishment of What John the Baptist and the Disciples then did as the Messengers sent by Christ as his forerunner and deligates was with respect to that Covenant and Promise Luke 1.55 70 to 75. Rom. 15.8 Acts 13.32 33. And the People to whom they were sent were they to whom of right the External Administrations did appertain by the good pleasure and free donation of God the Author of the Promise and to one as well as another and to one as much as another Rom. 9.4 5. Acts 13.24 25 26. Matth. 10.6 7. And they must administer it in such a way that one might partake of it as well as another being as expresly and particularly a subject of that Promise as another and if any must have been rendered uncapable of the administration the Covenant must have been broken as to that person And should John and the Disciples have administred Baptism by Dipping then all Infants and all infirm Persons must have been excluded which were the greatest number of the Subjects of the Covenant then living Acts 2.38 39 and are the greatest number always among all People and if the Covenant should have been broken or God's Truth fail to any what
should have intended such contrary things by one and the same word in this case and they so understand him Then they might also understand his meaning to be as directly contrary in other words and expressions to them Namely that they should stand when he spake to them of cutting down and that when he called them a generation of Vipers he did mean and intend that they were Saints For if they understood his contrary meaning in one thing and if his words had a contrary signification in one thing why might they not also in another when there was no explanation made of the words But what Soul is there that can have any Scripture ground to believe That John the Baptist who was one of the greatest of all the Prophets and was filled with the holy Ghost from his mothers Womb should have such directly contrary meanings by one and the same word in the same mood at the same time about that which one was to be an example type figure or representation of the other his Baptizing with water to signify and seal Christs Baptizing with the holy Ghost And if he had such contrary intentions by one and the same word how would this have Answered the end of his Ministry in turning them to the Lord their God In case they could not understand his meaning And if the Scribes and Pharisees those Implacable enemies should have understood John to act and intend by one and the same expression contrary things how would they have railed against him and his Ministry and have said that he did deceive the people and brought this to confirm it In that he did intend such contrary things by the same word about the same ordinance and never explain his meaning And if John Baptist should have had such contrary Intentions by this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never make the least explanation of the same how did he make plain the way of the Lord and help all flesh to see the salvation of God Was this to make the way of the Lord direct and straight plain and even for to make dipping to signifie Sprinkling and dipping the person into water to signifie pouring the holy Ghost upon the person and to make one word have such contrary significations in expressing the full or both parts of one ordinance when the outward Baptism with water was to be a sign of the Inward Baptism with the holy Ghost Would this help all flesh to see the Salvation of God that was to know Christ when he did come and appear by the manner of his performance and to see the way of the participation of Spiritual benefits from him by his outward and external ordinances and way of Administration of it Was this the way of the Prophets to deliver things so darkly Were they not to make the vision plain that he that runneth might read it But now if we shall on the contrary not put in dip or dipping in the place of Baptizing but pouring upon and sprinkling with and read the words thus I indeed have sprinkled you with water or I have indeed poured out water upon you or sprinkled you with water But he shall pour out his spirit upon you or sprinkle you with the Holy Ghost and with fire Here these words will agree both with the external sign and internal grace signified by the sign in the way and manner of the communication thereof foretold by the Prophets which John had a special regard to and came to bring about the fulfilling of Truth doth use to agree though truth and error can never agree this will not only make the sign and the thing signified to agree and the manner of their performance to be one But this will agree also with all the former types and figures of their cleansing In their sprinkling and purifying them with blood and also with water of separation Numbers 19. 17 18 19. Heb. 9.13 14 19 20 21. This will agree with the great Gospel promise Ezekiel 36.25 I will sprinkle clean water upon you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must be understood of the supernatural graces of the spirit without the means or the work of the spirit by means Or else it must be understood of the way and manner of the communication of the means or of the thing signified by the means If Any say it is meant of the pouring out of the Spirit like that Joel 2.28 Acts 2.16 17. Then it must be meant of the manner of Christs Baptizing Acts 1.5 Acts 11.15 16. And if they will not allow it to be meant of the means how then shall this be signified to poor souls whereby they may know how to pray for this mercy in the right way of the communication thereof as David did formerly Psalm 51.6 7. And God told them at that time that he would be sought unto that he should do it for them Ezekiel 36.37 Besides this of pouring of water upon them or sprinkling them with water as Christ sprinkled them with the holy Ghost will agree with what was foretold by the Prophets of Christs Isa 52 15. way and manner of the communication of the benefits of his death The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also will agree with the Title given to the blood of Christ and in which it speaketh to the whole general assembly Heb. 12.24 And this will agree with the Titles given to the Inward Baptism Heb 10.22 having our hearts sprinkled from an evil conscience And through the sprinkling of the blood of Jesus Christ 1 Peter 1.2 But it may chance that we must stand to the Original and what the signification is there in this case as in some others where the translation will not serve turn some plead the Original But if the translation will serve turn then it is no matter what the Original is or doth signifie Therefore I shall endeavour to search and to produce what the Original doth signifie in this case in the Texts before quoted Matth. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.16 The same as before in Matthew 3.11 John 1.31 Therefore am I come baptizing with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 33. But he that sent me to baptise with Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is he which Baptizeth with the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every one of these texts The Preposition that our Translators have rendered with is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally is translated in And this the vulgar Greek Grammar tells us Soli Dativo Jungitur sed per Eclipsm Genitivo But tho generally it signifieth in and be so translated yet it doth not alwayes signifie In especially when it will not agree with the sense of the place or context And who is able to make it agree with the later part of the verse Baptizing with the holy Ghost if it should be translated in the holy
opinion Dogma but not fides a divine faith having no divine warrant till they can shew their warrant that thus it is written and therefore thus they believe and if they could shew that the word has another acceptation in the new Testament will that prove that it hath a twofold acceptation the one contrary to the other when it is taken to express the sign and the thing signified If it can it will be well for them that be of this mind to clear these things to the world And Thirdly If it should have such a two fold acceptation as some would have it as to signifie Dipping or plunging and pouring upon or sprinkling with respect to this text Matth. 3.11 and as to Johns Baptism and Christs then it must overturn the truth of the promise made to the fathers Rom. 15.8 For then children and all Infirm persons must be excluded baptism and it must contradict the end of Johns coming in excluding part and the greatest part of the subjects of his Ministrâ— Mala. 4.6 Luke 1.17 and make Johns preaching of it to all the people of Israel to be without warrant because all could not partake of it Acts 13.24 and it must make all the Institutions of God by Moses to be all Impertinent and insignificant and insufficient and have Destroyed the constitution of the church of the Jews and made them no members that were members and it must make Johns exhortation backed with the greatest promises and dreadfullest threatnings to be limited only to the strong and firm and bâ—ld of the Adult and all the rest must be no trees of the field and neither chaff nor wheat and to go neither to heaven nor hell and Christs fan not to extend to them nor they to be any sinners if they did never come to him conâ—rary to Acts 3.23 5. It may be proved that John did Baptize with water by pouring upâ—n or sprinkling In that that was the Manner in which the Lord did Baptize by the cloud under the Ministry of Moses in the râ—d sea 1 Cor. 10.2 All our fathers were Baptized unto Mâ—ses in the cloud and in the sea Or by the cloud in the sea as the words should be translated according to the Greek text If what was done by the cloud was or is by pouring upon or sprinkling with then this Baptizing was by sprinkling 2. If the Baptized were upon dry ground when they were Baptized then their â— pâ—â—zing was by sprinkling But that they were Heb. 11.29 3. If it was a baptizing of the wâ—â—le hâ—st together then it was by sprinkling But that it was of all our fathers 4. If it was done in a short space of time then it was done by sprinkling but that it was in one night 5. If their Baptizing was while they were in Motion and passed through the Sea it was by sprinkling but that it was Heb. 11.29 6. If the Red Sea was restrained in its motion then it was by sprinkling But that it was for it was corgealed and stood up like a wall 7. If it was by one Baptizer it was by sprinkling for it was to Moses or under the conduct of Moses 1 Cor. 10.2 If any object that this was an extraordinary Baptizing I Answer I do not deny it But doth that make the manner of it unlawfâ—l Or the word expressing of it to have another signification If that of the extraordinariness of it will render it not useful in this case Why does the holy Ghost here make use of it to stir up the Corinthians to taking heed that they do not perish under the Means of grace by their unworthy walking and unfruitfulness Was not Johns Baptism and the Baptism of the Apostles recorded in the New Testament extraordinary in this respect that they were extraordinary Immediate officers as well as Moses And had Christ Corporeally present with them and owning of it John 3.22 23 24. If the Extraordinariness of the things in the New Testament must make them be laid aside what of that which is recorded there must be left Was not Philips mission to the Eunuch and what he did and the effect of it all extraordinary Acts 8.32 to 39. Besides the question in hand is not whether it was ordinary or extraordinary for kind But the Manner how it was done This being Gods way And John being sent from God Immediately to Baptize with water and giving no command for any other way of the performance of the same ordinance It is suff cient ground of faith and Scripture proof that John performed the same ordinance expressed by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same way and manner in the Application of water to them by pouring it upon them or sprinkling them with it and not by Dipping or plunging them in it The same power that sprinkled them in 1 Cor. 10.2 could have dipped them But God chose sprinkling John could not dip those that he could sprinkle And in this the condescention of God Almighty does appear to us 6. It may be proved from the nature of the ordinance which is an outward and visible sâ—gn 1 Peter 3.21 That Baptism that is saving is by which I humbly conâ—eive we be to understand that Baptism that is of Gods appointing and not mans And that which Gods blessing doth accompany to all whom he pleases Of which kind Johns baptism certainly was In that it was from heaven Matth. 21.25 and in that they were such sinners that rejâ—ctâ—d it Luke 7.30 Matth. 21.32 The words of the Pharisees and also of John Baptist in his answer to them seem to carry this in the end and design of them to shew that Baptism external was a sign John 1.24 to 33. And if any will deny it to be a sign of the Internal Baptism They may call it their own and do it or perform it which way they please and make the most of the success A sign was proper to Johns Ministry being A prophet H sea 12.10 7. It may be Argued That it was done by sprinkling In that it was Impossible for any one single person or any with him to do it by Dipping or applying the person to the water and make but one Baptism of the person 8. It may be Argued from the adjuncts of this performance the mulâ—â—tude of spectators of all sorts and the circumstances of time and place The time being short for Johns perfâ—â—mance of it and the place in the wilderness or near it And the time it was Impossible it should be peâ—foâ—med in They that were Baptized were so many and the place at such a distance from places of succour And a generation of vipers spectators And for John to take up all sorts of persâ—ns and Dip them into the water and take them oâ—t again himself And this of all sexes and ages whether in their usual wearing apparel or without it for the ground for devesting we have none Before the Generation of vipers as spectators could not be But
acceptation as would make Johns way of Baptizing with water to be clean conâ—rary to Christs way of Baptizing with the holy Ghost and with fire Matth. 3.11 Acts 1 5. Acts 2.3 4 5 16 17.33 Acts 11.15 16 17 18. 16. Not such an acceptation or signification as must force John to do what he did in his administration of Baptism or at least be supposed to have dâ—â— e it with a miraculous strength when the Holy Ghost does witness expresly that John did no â—irâ—cle John 10.41 42. 17. No suâ—h signification or acceptaâ—ion can be had from the New Testament of this word that will render John Baptist's meaniâ—â— aâ—d 〈◊〉 â—ion â— thiâ— worâ— with respect to Christ's baptizing of them with the holy Ghost unintelligibâ—e to 〈◊〉 vulâ—â—â— or generâ—lity even in the state of their Ignorance and Unbelief without the leâ—st Explaâ—â—tion of it to them as differing from his manner of baptizing them with Water Câ—â—p â—e Matth. 3.11 with John 10.41 42. where the Holy Ghost does testifie that the People do bear Jâ—hn â—â—â—ress that all that John spake of Christ was true and this was a grâ—und of Faith to them Now they could never have born witness to what John had said of Christ if they had not understood his meaning by his words Matth. 3.11 18. No such acceptation of this word can be had from the New Testament as would render the way of John's administration of this Solâ—mn Ordinance a publick scorn as not being comely and of good Report nor shunning â—ll appearance of evil 19. No such signification of the word can be had from the New Testament of this word that shall overturn this Ordinance not only from being a Sign but a Seal also and make the mâ—nâ—er of the performance of it to be clean contrary to the way of Sealing mentioned in the word of God which is by applying or putting the Seal to the Subject sealed or to be sealed and not by putting the subject to be sealed to the Seal John 3.32 33. Hath set to his Seal that God is true If this Ordinance were to be performed by dipping the subject to be sealed must be put to the Seal or in the Seal or else they must make the person to be baptized to be the Seal and the Water that he is dipt into must be the subject sealed 20. No signification or acceptation of this word can be had from the New Testament but what will render the subject baptized wholly pâ—ssive from first to last in the administration or acceptation or reception of the External Sign and as passive as in the reception of the Inward Grace signified by it It is always rendered in the Passive Voice with respect to the subject receiving of it 21. No such acceptation or signification can be had from the New Testament of this word as should discharge any Soul in Israel from being under the authority of Christ and from being guilty of grievous sin in its refusal rejection or neglecting of being baptized by John when he was sent to them Luke 7.30 Acts 3.23 or any Soul where the Gospels comes Mark 16.15 16. Matth. 28.19 If it were taken to signifie dipping in the New Testament then all they must be discharged from Christ's Authority or being under any guilt whose condition natural did not admit of being dipt in Jordan whether Infant or Adult and if they were uncapable of being baptized they must be discharged from being bound to hearken Acts 13.24 22. No such acceptation can be had from the New Testament of this word as would make Christ to indulge the Pharisees in their alteration of the express Institutions of God by Moses from sâ—rinkling to dipping and yet Christ justifies them all the while and calls them Purifying Lâ—ke 11.38 39 40. Mark 7.1 2.4.8 or that would make John or Christ to imitate the Pharisees or the Pharisees to imitate Christ for these were as contrary as light to darknesâ— and darâ—ness to light 23. No such acceptation can be had of it as would make the Holy Spirit of Truth to contradict himself who is always one and the same Yea and Amen Compare Maâ—th 3.11 with 1 Cor. 10.2 1 Pet. 1.2 Heb. 10.22 Titus 3.5 6. 24. No such acceptation ought to be taken from the New Testament as would overturn the Constitution of the Church of the Jews and exclude them from being Members that were then Children of the Kingdom by God's immediate command Gen. 17. Deut. 29.10 11 12. and had then God for thâ—ir God and were so owned by God in that John and the Disciples and Christ himself sent to them first of all 25. No such signification can or ought to be had from the New Testament of this word as would deprive any of their Priviledges as Childrâ—n of Abraham â—nd make them all one with the Samaritans Matth. 3.9 26. No other acceptation can or â—ught to be had from the New Testament of this word than what will agree with the Subjâ—cts of John's Preaching the Doctrine of â—he Baptism of Repentance to which was to all the â—â—ople of Israel Acts 13.24 27. No other acceptation of this word can be had from tâ—â— New Testament than what will agree with the subjeâ—â—â—f John's Exhortation to them tâ—aâ— he then bâ—ptized which was Every Tree that was to bring foâ—th good Fruit and every Tree that shoâ—â—â—â—â—ing forth evil Fruit all that were Châ—ff or Wheat in that Floor and all that shâ—â—ld bâ— gatâ—erâ—d into the Garner as Wheat or blown awaâ— and burnt uâ— as Châ—ff with unqueâ—â—â—nâ—ble 〈…〉 â—3 1â— â—8 No other signification can be had of this word fâ—om Jâ—â—◠〈◊〉 Bapâ—â—â—â—'â— accâ—pâ—â—tion of it thâ—â— whâ—â— wâ—uld agree with the Subjâ—cts or Objects of Christ's Fan or the objects of his puâ—lick Ministâ—y which was the Circumcision and they were Infants 〈◊〉 eight days old as well at any others Rom. 1â— 8 Mâ—â—th 3.12 2â— No other signification câ—â—â—e â—ad from it than what will agree with the expresâ— decâ—ared subjects of John's Ministry wâ—â—â—h were Paâ—ents and Children Mal. 4.6 Lukâ— 1.17 30. No other signification can be 〈◊〉 of it from Scripture than what will agree with tâ—e â—ruth of God in his Covenant made 〈◊〉 Abraham and his Seed Râ—m 15.8 by which it did belong to them to have all the exteâ—â—â—â— means by which the good of the Promise and Covenant â—as h ld fâ—rth and conveyed 〈◊〉 Rom. 9.4 5. Gen. 18.18 19. 31. No other â—nification or acceptation can be had 〈…〉 New Testament â—ut what will agree with eâ—â—ry Soul in Israel having God f r th◠〈…〉 vertue of his taking them into Covenant Deut. 29 1â— 11 12 13 to 16 17. 32. 〈…〉 â—â—gnification or acceptation can be had of this word then what will consist with the â—enders of grace made by the Apostles to that people Acts 2.38 39. For if the promise had not belonged to them and also if it had not been the duty of aâ—l of them to be baptized how could
that great Apostle Peter at that time be a true and faithful Witness from God to them 33. No other signification of this word can be had from the New Testament than what Will consist with the dreadful condemnations and theatnings of the New Testament against all and every Soul that did flight neglect or reject Baptism See Luke 7.30 Acts 3.23 John 3.3 5. Christs express words to Nicodemus the Pharisee that was one of that conclave that rejected Baptism Matth. 21.32 Acts 2.40 41. They are condemned as an untoward Generation Fi st Let us Enquire How John the Baptist did understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what he did intend by it in his use of it in Expressing his own Baptism with water and Christs Baptism with the holy Ghost by it That John the Baptist did understand and intend pouring upon or sprinkling with in Matth. 3.11 when he spake of Christs Baptism and told the people that Christ should baptize them with the holy Ghost and with fire have been proved and may be again easily evidenced by Johns being a prophet and speaking as a prophet and from his seeing the way and manner in which Christ was to do it when he spake of it John 1â— 41 And by the evidence the people did bear of John with respect to the truth of his Testimony that he did bear of Christ in all things that he spake of Christ and the ground of faith that this was to the people to believe in Christ John 10.40 41 42. And also from Johns own words in Matth. 3.11 and with fire which respects the very time of the holy Ghosts falling upon them in Acts 2.3 4 5. Acts 11.15 16 17. And also his being acted by the same spirit of the Prophets but a greater measure than they had of the same spirit and the commendation that Christ gives to John all this sheweth that John did intend the same way of performance in which it was done by the Lord Jesus which was by pouring upon or sprinkling with Acts 2.15 16. And this according to and for the accomplishment of what the Prophets had foretold that so that might be fulfilled and this is witnessed to by the express words of the holy Ghost in Acts 2.15 16 17. And it was foretold so to be performed by many of the Prophet as Isa 52.15 Isa 44.3 Joel 2.28 29. Zech. 12.10 If Baptizing with the holy Ghost Was one of the things that John spake of Christ and all that he spake of him was true then this of necessity must be true and was true and was intended by the people when they spake it of Jâ—hn and bare witness to the truth of what John spake of Christ in all things and believed on Christ by vertue of the truth of Johns words John 10.40 41 42. And for what he intended by his saying he Baptized them with water whether he intended Dipping or Plunging or pouring upon or sprinkling may be easily discerned In that The people understood what he spake which was Impossible for any mortals to have done If John should have intended sâ—rinkling by this word when he spake of Christs Baptizing with the holy Ghost but he performed his own by Dipping in water anâ— yet expressed both by the same word and this wiâ—hout the least explication or discovery of any difference in the signification of the word That the people and the vulgar of the people and while in a state of unbelief and Ignorance and at the first time in the place where John at first Baptized is all clear from the very expressions of the holy Ghost in John 1â— 4â— 41 42. And this could never have been had John intended sprinkling by the same word in Christs Baptizing that he expressed his baptizing with if he had performed it by dipping and this without the least explication unless any can prove that the vulgâ—r and common people could understand what was in Johns mind without his manifestation of it by his expressions And if any could do this by John the same people could not understand Christs meaning when he said he did and would give them his flesh to eat John 6. and also it may be further discovered what he intended as to the manner of his baptizing with water by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the question proposed to him by the Messengers sent to him from the Pharisees which were of Jerusalem John 1.24 Why Baptizest thou then if thou be not that Christ nor that Prophet nor Elias John understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize in no other sense than what the Pharisees understood it in For he Answered them Immediately and Directly by and with the same word verse 26. John answered and said I Baptize with water c. They both the Pharisees and John understood what was intended and meant by the same word without the least explication of it to shew any different sense that it was taken in upon either hand or part as appears by their direct pertinent and speedy answers one to the other And how the Pharisees and all the Jews understood it and what they intended by it we may know and understand by their Baptizing of their Câ—â—s and Pots and Beds and Tables c. Mark 7.4 6 8. which were thingâ— some of them at least Impossible to be Dipped or to be baptized by Dipping especially when it wâ—s but the câ—tâ—de of these that they Baptized or purified Luke 11 38 39 40. Matth. 25.25 26. Which may be further discovered when we come to speak particularly of their acceptation of the word 3. John intended no other acceptation of this word Baptizing nor did perform it in any other manner than what would consist with hâ—s Baptizing of All Judea and All the Region round about Jordan and the multitude which consisted of men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 14.21 Matth. 15.36 to 39. Matth. 11.7 4. John the Baptist Intended no other signification by this word Baptizing and performed it in no other manner than what would consist with their priviledges as they were children of Abraham that they might enjoy their priviledges For they had and did enjoy them and partake of Baptism by vertue of their being children of Abraham Why else did John disswade them from trusting in their priviledges and being children of Abraham Matth. 3.9 And should John have denyed them the participation of the Ordinance upon this account the covenant and promise of God must have been broken and made null and void And why does the holy Ghost say long after that it was theirs upon this accounâ— Rom. 9.4 5. 5. John Bapâ—ist could intend no other signification by this word than what would consist with the subjects of his Ministry and the end of his Ministry which were the fathers and children and the turning of their hearts one to another and all to the Lord Mal. 4.6 Luke 1.17 6. John could intend no other signification by
heaven and not they put into heaven it appeared to them not they brought to that it sat upon each of them and not each of them put into that And they were all filled with the holy Ghost and not they put into that See also Acts 9.18 So our saviour does witness that it is applied to the soul and not the soul to that in John 3.3 5 8. The wind bloweth where it listeth So Zech. 12.10 Isa 44.3 Joel 2.28 29. Isa 52.15 And all the Promises of God are in Christ yea yea and Amen 2 Cor. 1.20 And then certainly that Great promise Ezekiel 26.25 26. must be fulfilled I will sprinkle clean water upon you The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—as not this promise breathed by his spirit and all other of the predictions by his Prophets concerning the manner of his communicating the benefits of his death and resurrection to his church and people in Gospel times And also his spirits giving that title to his blood as the blood of sprinkling and that as sprinkling it speaketh to all his Church Heb. 12.24 Heb. 9.13 14 19 24. And never speaking any other way to his whole church or General assembly All this shews Christs acceptation of this word as to the Inward Baptism by him to signifie only applying his spirit to his people and not they to that And as to the outward application with water does out Lord Jesus manifest the least of different signification or acceptation than what it had in the Inward Baptism in that he expresseth Johns Baptism as he did his own by the same word and gave it the same title of being born of water as well as of the holy Ghost John 3.3 5. and declares that to be by the spirit blowing upon and not putting the person into it in verse 8th and had he not breathed by his spirit in his Prophets long before that he would sprinkle water upon them and pour water upon them Isa 44.3 Ezek. 36.25 and was there not aâ— great a necessity of the fulfilling of that as to the external Baptism as there was of the fulfilling of the Prophesie of Joel concerning the Inward Baptism Acts 2.15 16 17. 2. And Christs by his spirit declaring of it to be a type or sign in 1 Peter 3.21 Was not this a sufficient manifestation of the mind of Christ concerning the exâ—ernal Baptism with water did the spirit of Christ ever contradict himself What blasphemy of the most Notorious nature must such a thought or word be in the heart or mouth of the most confident soul it is enough for every soul to withdraw himself from such a person tent or company Pauls words to the Church was not yea and nay but as God is true so that Gods truth do not admit of yea and nay 2 Cor. 1.18 19. And let God be true and every man a lyar Rom. 3.5 6. If Christ by his spirit have stiled external Baptism a sign type or figure by his holy Apostle then it must be a sign and so performed of his Baptizing by his spirit And they have good Scripture warrant that so use it in the way setting forth Christs Baptizing by his spirit and sad must be the condition of all that partake not of it in that manner as a sign or type of Christs Baptizing by his spirit And we may see how Christ accepâ—ed the word and intended by it bâ— what apprehensions and acceptations of his spirit taught his servants to have of it both as to the Inward and outward Baptism Acts 11.15 16. Acts 15.7 8 9. 1 Cor. 10.2 1 Peter 3.21 1 Peter 1.10 11. Heb. 10.22 Ezek. 36.25 Isa 44.3 Isa 52.15 Heb. 12.24 Heb. 9.13 14 19 to 24. 3. And also we may see in what sense our Lord Jesus took this word and what acceptation it had with him by his discoursing with the Phar sees about their external Baptizings which by his own appointment was to be by sprinkling and by the Answers he made to them for pertinency and directness and speed and the titles he gave to what they called Baptizing Mark 7.2 3 4 8. Matth. 15.2 20. And the words he made Answer to them in in the Original as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pharisees likewise using the same word to set forth and express that which at another time they expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.38 39 40. That which is translated washing there should be rendered Baptizing for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this our Saviour stiles making clean which shâ—weth it was the same that God appointed as to the manner of performance So it is called cleansing Mat. 25.26 27. Thou blind Pharisee cleanse first the inside c. Christ Expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making clean or purifyng And Peter by the holy Ghost does render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or express the thing else where called baptizing by the same word compare Acts 11.15 16. with Acts 15. â— So it is expressed by the same word Heb. 9.13 14. both as to the external and Internal purifâ—ing so the Inward in Heb. 9.19 20. to 23. 1 John 1.7 9. and Mat. 23.25 26. Mark 7.19 Mat. 11.5 Luke 7.22 Matth. 8.2 Mark 1.40 Luke 5.12 Ephe. 5.26 And the Noun from this theam John 2.6 John 3 25. See what it is applied to Acts 22.16 Titus 2 14. And so at another time the same thing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15.2 2. And the Pharisees and all the Jews did express the same matter by that they at another time called baptizing Luke 11.38 Math. 15.2 Mark 7.2 3. And this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word that our Saviour used when he washed the Disciples feet John 13. which was a ceremonial typical washing as appears by his words to Peter John 13.5 6 7 8 9 10. If I wash thee not thou hast no part with me And this is the word the blind mans wâ—shing his eyes is expressed by John 9.7 11. And is applied to the washing the feet 1 Tim. 5.10 And to washing the face Matth. 6.17 And he Answers by a noun from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7.8 with respect to the same thing 4. Also we may see what acceptation and signification Christ had of this word with respect to the external Baptism in that he performed it by sprinkling when he did it by his Immediate power from the cloud and his spirit sets it forth by this word 1 Cor 10.2 He was the Angel that was with Moses and the people in the wilderness And they at least some of them received it by faith which must necessarily prove the object of faith to be there Heb. 11.20 which certainly discovers to the full Our Lord Jesus his acceptation of this word 5. We may see and perceive how Christ understood and accepted this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Denomination that he giveth to it 1 John 1.7 9. Where he calls the same thing for matter cleâ—ming which is the same title that God gave to their purifying by sprinkling Numbers 19.19 and the blood of Jesus Christ his son cleanseth us from all sin Which is the same that David prayed for and was signified by sprinkling with hyssop Psalm 51.2 6 7. and the Greek word is the same that is used by Christ to set forth the thing signified by the cleansing with water by the Pharisees Baptizings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare this text with Heb. 9.13 14 19 20 21 22 23. and see how the holy Ghost does expresly â—â—â—â—are it to be done by sprinkling so in verse 9. we have the same word translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same thing is expresly called sprinkling Heb. 10.22 having our hâ—â—râ—â— sprinkled from an evil conscience Heb. 9.13 14. called it purging and the same word iâ— used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is called Bapt zing by the holy Ghost in Acts 11.15 16. and purifying Acts 15.9 and for his acceptation of the word as to external Baptisms with water We may see what he understood by it in his giving of it or recording the same Denomination given to it by Christ that is given to the Internal Baptism John the 3d. 3.5 and in the Denomination given to it in John 3.25 26. calling of it purifying Then there arose a question between some of Johns Disciples and the Jews about purifying and they came unto John and said unto him Rabbi he that was with thee beyond Jordan to whom thou barest record behold the same baptizeth and all men come to him Compare this with John 4.1 2. Now when the Lord knew how that the Pharisees heard that Jesus baptized and made more Disciples than John though Jesus himself bâ—ptized not but his Disciples This text John 3.25 26. is like that in Luke 11.38 39. That which in one verse is called baptizing is in the other vâ—rse called purifying And the ground of the question seems to be about the right of Christ and his Disciples to Baptize which may be gathered from John 4.1 2. And the answer made by John to his Disciples and the Jews to this question the Pharisees and the Jews of whom the Pharisees were the King-leaders were offended at Christ and his Disciples Baptizing and the Numerousness of the people that came to be baptized of him And the greatness of the number that he made and baptized and they came to Johns Disciples and started the case to them and the Disciples of John and the Jews too as I suppo e with this question came to John for resolution of it John to satisfie them that he had r ght to baptize tells them for a man could receive nothing except it were given him from heaven There is the right of Christ cleared as to his call and right for what he did And for the Numerousness of his Disciples and the people that did come to him He satisfyeth them as to that in that he tells them that Christ must increase but he must decrease John 3.30 And the observation that Christ took of the Pharisees being offended at the Numerousness of them he Baptized is that he left Judea and came again into Galilee John 4.1 2 3. Which was Christs usuall course in such cases So that this gives a clear discovery of the way of the administration of the outward sign by John and by Christ in that it is called Purifying for what is called Purifying in the 25th verse is called Baptizing in verse 26th As what was called Baptizing in Luke 11.38 is called making clean in verse 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the two words used and they that can shew any difference as to the theam or the sense may And it is the external application of water that is spoken of in both texts and in this of John 3.25 26. It hath reference to the Baptism of John and his Disciples with water And if any will deny it they must deny the pâ—rsons debating the question or concerned in it to be meant by the word THEY in verse 26. And they must deâ—y the answer of John to them and also excuse the Pharisees and Jews in their being mad as they did use to be at Christ And deny Christs observation of it And Denying all make no more a do But for the present this seems to my weak understanding clear from the text That purifying and Baptizing signify one and the same thing when it is spoken of external Baptism as well as it doth when it is spoken of Internal baptism in Acts 11.15 16. Acts 15.7 8 9. Heb. 10.22 Heb. 9.13 And what is called in Heb. 9.13 Purifying the unclean is in Heb. 9.10 called in our translation Diverse washings but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diverse Baptisms and sprinkling is expresly mentioned as the manner of the performance of this Baptism As it is in Heb. 10.22 to set forth the Inward Baptism So that it is clear that John the Apostle did understand and intend by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both as to the Internal part and external part Pouring upon or sprinkling with and not Dipping the Person neither into the spirit by Christ nor into the water by the Baptizor 8 Let us enquire how the Apostle St. James did understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie and what he did Intend by it in his use of it As to the Inward Baptism his Testimony must be the same with the rest of the Apostles being one of them it was promised to by Christ Acts 1.5 and a subject of the fulfilling of it in having it poured out upon him with the rest of the Apostles Acts 2.2 3.4 5. and also we have the same title given to the thing that is the Inward Baptism that others of the Apostles and Christ did give it James 4.8 Cleanse your hands ye sinners and purifie your hearts ye Double minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we have for cleanse the same word that the holy Ghost useth by Peter Acts 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Noun from which is used John 3.25 As the Noun From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to set forth their purifyings Heb. 9.10 And the word to purifie is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used again John 11.55 1. John 3.3 Acts 21.24 Where it is applyed to their legal ceremonial purifications which were performed by sprinkling Numbers 19.18 19. Heb. 9.13 19 20 21 22 23. Now whether these words are spoken as Peters were in Acts 2.38 Repent ye therefore and be baptized every one of you looking upon them in their natural guilt and filth Or whether as those that were externally baptized already but needed the Inward benefit of it like David Psalm 51.7 It is all one for that If the first word be applied to the Inward Baptism
Pharisees and all the Jews lay in a strict observation and keeping to the letter of the law especially the lesser matters thereof is as clear Rom. 2.17 27. Matth. 19.18 19. The young man that observed and kept all from his youth does shew it That they did purifie and were to purifie is as clear because it was not put an end to till the death of Christ and that they expressed their purifying by this word is as clear as any thing else from this text Luke 11.38 Whence they had the word is no matter Be sure we may that they did not use it in Imitation of John nor of Christ For John they said had a Devil and for Christ they said he did cast out Devils by Beelzebub the Prince of the Devils and they made a law that whosoever did confess Christ should be put out of the Synagogue John 9. This is clear that they did use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie and express their sprinkling thereby And they could have had no â—â—ew or pretence for accusing any for non-observance of it if it had not been performed according to the Law by sprinkling nor never could have pretended any shew of religion in it though for the particular matter it might be the tradition of the Elders Philip 3.6 7. Had they not had a law they could never have pretended to righteousness in it Touching the righteousness that is in the law blameless So Rom. 9.30 31 They going about to establish their own righteousness Israel which followed after the law of righteousness Besides it could never have born the Name of cleansing or purifying or making clean or purging had it not been with respect to the Law and thus Our Lord Jesus the true and faithful witness is pleased to stile it Matth. 23.25 26. and this with respect to all the Pharisees Now do ye Pharisees make clean the outside of the cup and platter Luke 11.39 So Matth. 25.26 which none can make to be meant in a civil respect or humane cleansing Because Christ Blames them for neglecting their inward wickedness and for drawing near to God with the mouth only in it The word for to make clean is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly used in the New Testament with respect to a religious cleansing or purifying Heb. 9.14 1 John 1.7 Heb. 9.22 23. Matth. 10.8 23 25. Luke 11.39 Matth. 7.9 Matth. 11.5 Luke 7.22 Mark 7.19 Acts 15.9 Ephe. 5.26 James 4.8 Titus 2.14 1 John 1.9 2 Cor. 7.1 and so also the Noun from it John 3.26 Heb. 1.3 John 3.25 Luke 2.22 2 Peter 1.9 Mark 1.44 Luke 5.14 and should they have performed their additional purifying any other way than what the law did enjoyn in all cases where the law did command it This would have made their own traditions have been known from Gods commands and the people would have observed them accordingly And besides was it likely That the Pharisees who were for the lesser matters of the law and for an easie light religion themselves whatever burthens they did lay upon others would turn sprinkling upon some part of the body to the Dipping of the whole person in water and this so frequent as they did baptize which was as often as they did eat and this of all the Jews too Mark 7.1 2 and Immediately before Dinner and besides the person that was unclean was not to touch the water him self for whatsoever he did touch he did defile and whatsoever he did touch and if any one else did touch him he was defiled Numbers 19.22 John 8.28 And how then could he that was looked upon unclean be dipt into it And who could grasp him and not touch the water and yet dip him or how could he and the unclean person go together into the water as some Imagin Philip and the Eunuch did Acts 8.38 And where could they have a clean person for such a one they must have to cleanse them if it were with water and the Priest if it were with blood Numb 19.18 19. Levit. 7.14 If all were to be dipt before they did eat they must not all eat at one hour and with knowledg of one anothers hour who should be capable to dip the rest else and how few could they have for strength to perform this act of their Baptizing to all sorts of persons of whatsoever age or sex and either such as did do it must never be unclean or capable of Defilement or must never eat themselves or not be of the Pharisees or Jews Religion and where should they have pits or Rivers enough to go into to dip after this manner and if it was in their present wearing apparel they must all have abundance of change And if without apparel that they did Baptize they must be so far from Religion as not to have humanity Baptize they did but if it was by dipping so often as they did Baptize it must be altogether Impossible and Intolerable as to baptizers and Baptized Therefore believe it who can supposing they kept to the letter of the Law it must be done by sprinkling And John the Baptist did it the same way why else did the Pharisees so stile his baptizing John 1.24 25. and this as messengers to examine and to carry tydings to the Sanedrim at Jerusalem and as sent out to that end by them Would they give Johns baptism a wrong Denomination or title in love to it and if in hatred never raise one quarrel in one word against the doing of it They made more conscience then than thousands in our days do if they did do so However this is certain that they must step beyond the Devil in what he did in his dispute with Christ Mat. 4. And beyond what the Sadduces did in denying the Resurrection Matt. 22.23 to 32. If they make any gain-saying of the express Scripture that declares that their purifying was by sprinkling and this they called baptizing and this with respect to the external baptizing with water John 1.24 25. Luke 11.38 and the same we have also in Mark 7.2 3 4 8. Where the utensils mentioned some at least were not possible to be dipped by any one single person The matter is clear that their baptizings were their religious washings how else could they be said to draw near to God with the mouth and with the outward man in it and by the command of God this was to be performed by sprinkling And who can prove that they had turned it to Dipping Does not Christs call it purifying and making clean of the outside of the cup and platter and does not this prove that it was not changed as to manner tho as to matter it was their own inventions If any can give from Scripture such or more evidence that they did dip in their religious purifications then there will be matter for faith to believe But till then all that men say must go for Dogma an opinion But a little further that we may find
so their wares would not have gone off with the people 2. From the high esteem that they pretended to have of Moses and the ambition to be his Disciples accounted which made for their reputation among the people and nothing would have blasted them sooner then to have shewed contempt of Moses John 9.28 29. 3. As to the matter of the defilement Imposed for that they might have some fair colour and shew For the law did assert that whosoever did touch any thing that the unclean person did touch was unclean Numb 19.22 And they did not know but when they had been at markets or the like they might touch some such thing and therefore they had a colour for their additions and especially when they were so mixed among the Romans and Samaritans Here they had a convering for their Inventions but 〈◊〉 the manner of application of Water in purifying or for the kind of the Water to be made there they could have none the Law being so exactly known and daily learned by the Jews and their Children and should thâ—â— have done it this would have cast contempt upon Moses way as insufficient 4. This would have made thâ— Traditions to have been more burdensom than Moses's Law and God's Command and made them to the Pâ—â—ple worse than Pharoah's Task-masters 5. This would have been to the detriment of their own Bodies aâ—â— the Bodies of their Disciples and so much the more as the Countrey was hot and they in a heat in their … ing from Markets 6. This would have possest the People with Prejudice against them as counting tâ—â—â—selves wiser than Moses 7. This would have made them their own cleansers purifiers and baptizers co … to the Law should they have dipt in their hands themselves 8. This would have made the bunch of H … 〈…〉 ve made that what the unclean person did touch was not defiled 〈◊〉 could any have been defiled by touching of it and so there would have been no need of any cleansing neither of God's Institution nor of their Invention 10. Should they have Dipped this would have destroyed the use of the Priesthood and rendred them useless for if they could cleanse themselves when defiled with water and so often why not also with blood that was more seldom Lev. 7 14. Reasons to prove That as the Scribes and Pharisees did not dare to intend dipping by baptizing So that they did and must intend sprinkling by their baptizing 1. From the letter of the Law that required it and was so well known amongst them Num. 19.18 19. 2. From their resting in as well as keeping to the letter of the Law as their righteousness Rom. 2.17.27 Rom. 9.30 31. Phil. 3.4 5 6. Matth. 19.17 18 19 20. 3. From the Titles or Denominations given to it as purifying cleansing washing c. Which Titles the Holy Ghost gives also to baptizing in the New Testament John 3.25 26. Acts 15.9 1 John 1.7 9. Heb. 10.22 Heb. 9.13 14 19 to 23. Matth. 23.25 26. Luke 11.38 39 40. Acts 21.20 21 24 25 26. 4. By our Saviours expressing the same thing by purifying or cleansing which they called baptizing Luke 11.38 39 40. Matth 23.25 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Because it was applied to the Out-side of the Cup and Platter by Christ's own testimony And this was according to the Law Numb 19.18 19 20. compared with Matth. 23.25 26. upon the Vessels and the Tent. 6. From the things baptized which was their Beds and Tables as well as their Pots Cups and Hands Mark 7.1 2. to 4 and 8 9. 7. From the Holy Ghost's expressing that which is called baptizing by sprinkling but never expresseth it by dipping Heb. 10.22 1 Pet. 1.2 Ezek. 36.25 Isa 52.15 8. From its being a type of the same thing that Baptism was then a type of and is now Psalm 1.5 6. Acts 2.38 39. 1 Pet. 3.21 Heb. 9.13 14. Heb. 10.22 9. From the same thing being expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the applicaion of water to the Subject but not the Subject to the Water Mat. 6.17 John 13.5 to 11. Mat. 15.2 20. and Mark 7.1 2 3. 10. In that the baptizing was in the same manner to persons as it was to things Mark 7.2 3 4 8. v. 11. From the pertinency readiness and fulness of the Answers that Christ giveth to their Accuations Mark 7.1 2 to 9. Mat. 15.2 7 8 9. and Luke 11 38 39 40. 12. From their frequent doing of it and this by all the Jews They did not eat except they baptize their hands often Which if well considered renders it impossible as well as intolerable to be performed any other way than by sprinkling For it was impossible that they should baptize by dipping every time they did eat and yet live or have wherewith to do it FINIS ERRATA PAge 4. line 15. for ssnners read sinners p. 9 l. 29. f. persion r. person p. 10. l. 11. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 21. f. ftr it p. 11. l. 11. f. Gal. 5.27 r. Gal. 3.27 p. 12. l. 37. f. could r. would p. 14. l. ult f. aw r. saw p. 20. l. 23. f. nset r. set l. 52. f. pody r. body p. 23. l. 5. f. affable r. afiable l. 18. f. Zech. 12.12 r. Zech. 12.10 p. 28. l. 3. f. at r. as p. 30. l. 48. for oue r. out p. 33. l. 2. f. ye r. yet p. 35. l. 2. for Ezekiel 36.27 r. Ezekiel 36.37 p. 37. l. 4. f. fadged r. fodged p. 38. l. ult f. hey r. they p. 39. l. 37. us is wanting p. 43. l. 35. f. assenting r. asserting p. 44. l. 13. f. Ezek. 12.10 r. Zech. 12.10
that this man doth believe and tâ—at he â—ill but own his own assertions in this case The giving in confessions in writing to satisfie the Baptizor that persons are true converts is not commanded therefore it is forbidden 9. He saith p. 38. That Infants cannot be said as such to be receivers of Christ nor rejectors of him Becaâ—â—e they are capable to do neither And yet he saith God may sanctify some elect Infants in page 38. And demeth it again in page 39. And saith Infants are not capable to repent And in page 49. Affirms that God may sanctifie some elect Infants And can these things be all true How blind soever some are Judged to be yet some have not such wide throats as to swallow these dreadful falsities Gods word gives us warrant to believe that one dry bone is as capable to receive the spirit of life as another dry bone Ezek. 3â— 3 4 5. And Isaac and Jacob was as capable to be said to live in Infancy though in their blood as Abraham when adult Ezek. 16.4 5 to 14. And free grace can of the same lamp make one vessel to honour and another to dishonour And who can be a vessel of honour but by free grace Rom. 9.16 22 23. And that the carnal mind is enmity against God and is not subject neither indeed can be to the law of God Rom. 8.7 And that all the world are haters of Christ by nature in John 7.7 And if they were not then they need not Christ to slay the enmiâ—y nor to reconcile them to God O what dreadful things are these things That this Gentleman assâ—râ—s They that are capable of Election are capable of all things else to which they are elected or else the election must be lost Rom. 11.4 5 6 7 8. And this man doth acknowledge that there are some elect Infants p. 49. And if there were not there could be none of the Adult elect See one blessed scripture that he gainsayeth Isa 65.20 21. And if grace be a lively principle is not sâ—n too to oppose every thing of Christ Rom. 7.23 10. He saith p. 3â— That Baptism Depends as to the right to it upon the positive commands of Christ. And I believe so too Or else it must be will-worship and the Apostles did nothing nor were to teach any thing but what was commanded Matth. 28.20 And then how dare he to affirm that it was a verbal confession that gave them right He must find them that the command or authority of Christ doth not extend to where the Gospel comes Before he can have warrant to deny them right to Baptism and that as a commanded duty And their sin to neglect or reject it Luke 7.30 John 17.2 11. He saith p. 38. We deny that Infants have the habit of faith Answ The scripture saith that all men have not faith and I never thought nor writ that all Infants had But some Infants have had the habits of faith as well as some men Witness Isaac Jacob Samuel Sampson Jeremiah John Baptist But he saith who is able to know that Answer So he saith in p. 34. Who knows who are in a true spiritual sense in covenant with God And then by the force of this mans reason rendered the Adult must not have the habits of faith neither Because it cannot be known And then what is his confession worth if persons will believe his own words and Judge of his confession by what himself saith 12. Observe that until he hath proved that all that John Baptist Baptized were every person of them true converts And that they made out the truth of their repentance by their confession of sin And that this confession was verbal and also that it was a commanded duty And that John required it of them And this to satisfy him And that this confession did gaine their right to be baptized c. To be admitted church members Not one of which things can be proved by Gods word But till he hath proved this and proved it by express scripture his few poor pretended Arguments must go for his own fancies without either demonstration of scripture or solid Reason 13. Observe that his Imagined Interpretation of Mala. 4.1 To prove John Baptist to purge the floor of any and much less of all Infants in the Jewish church is Notorious false as may be cleared from the expressions in the context Because John Baptist was to be sent before that day of the Lord came Mal. 4.5 And the subjects threatned in verse 1. And the proud and those that do wickedly And this Mr. Keach cannot Make Infants Because they could not at that age commit 〈…〉 And he saith Mr. Cotten understands it of the Scribes and Pharises p. 40 41 c. 14. Observe he saith that he hath sheweâ—â—hat the Gospel dispensation hath overthrown the Mosaical constitution of the church of the Jews And that Christ hath â—nto â—n out the fleshly seed as such that is no Infant is to be member of the Gospel Church I pray all you thinking and Impartial men to observe his proof A d that is he hath shewed and that is as true as f he should say he had turned night to day or day to night as to say he had or could shew tâ—at when John the Baptist Baptized them the Church of the Jews was destroyed Anâ— that all Infants are the fleshly seed and that no Infant is or was to be member of the Gospel Church For then he must make all the Infants that were singled out by especial prediction of Gods word to be Martyrs to be none of the Gospel Church Matth. 2.17 18 22 23. Contrary to Christs own words that declare sufferers for him to be of his family or houshold Matth. 10.25 2. Then they that Christ prayâ—d fâ—r and blessed must not be of the visible Church 3. This contradicts the express words of Christ For of such are the kingdom of God Mark 1.13 14 15 4. Then the all in the Church must never receive the kingdom of God if they do not receive it as they that are not to be of the church receive it Luke 18.17 5. Then they were the greatest instruments to stop the mouths of the Scribes and Pharisees and to make known Christs power and praise that were not to be of the visible church Matth. 21.15 16 Do you feeâ— your church with such falsities as these 15. He saith Infants Baptism doth them no good p. 40. There being no promise of bleâ—sâ—ng made to them in their Baptism Observe how contrary this is to the express words of the spirit of God by Peter Acts 2.38 39. The promise is to you and your children And to the Promise declared by John Matth. 3.11 If Infants are not expressed no more are Adult 16. He saith What appears not is not p. 40. and then God must have no church when he said he had reserved seven thousand to himself Their grace did not appear to Peter in Acts
2.37 38. by their confession therefore it was not Their grace did not appear to John Matth. 3.5 6. For else why did he bid thâ—m bring forth fruits Ergo v. 8. 17. Observe he saith that the subjects of Johns Ministry and â—f Christs were all one Then John did not curse and cast out Infants because Christ blessed them and that because they were of the kingdom of God they were to come to him Mark 10.13 14 15. 18. He saith that John left some nay more people to Christ and his Disciâ—les to Baptize than he baptized p. 42. And that John Baptized but few comparatively When the hoâ—y Ghost expresly saith that they of Jerusalem all the region all Judea were baptized of him A d our Saviour condemns them that were not Luke 7.30 Hear O heavens If John left any it must be the good or bad or both If the good only that must be injustice to cast out the good If the bad onlâ— then his church must be pure and Christs Impute And how then should he make them Mr. Keach his living stones for Christ And if he refused the bad why did he threaten them or promise Christ to baptize them If he left bad and good it must be injustice and partiallity And the confession then did not gaine them a right And if he left them for Christ and his disciples to baptize why should he cut them down or strip them of their priviledges as Mr. Keach saith he did upon Matth. 3.9 10. 19. Observe He saith p. 42. That John Baptized them as such that believed in him that was to dye This is contrary to the express word of God Acts 19.3 4. which saith Verily John baptized them saying to the people that they should believe on him that should come after him That is on Christ Jesus And the spirit of God doth expresly say that they believed in Christ afterwards John 10.41 42. And yet this he affirms them to be all true penitents in p. 38. 39 41 42. And this he had the conscience to say in the face of all the express scriptures from Johns own mouth and also from Christs himself and unanswerable arguments to prove it in my treatise p. 52 53 54 55. And he brings not one text to prove they were true penitents If they had been true penitenâ—s when baptised in verses 5 6. why should Mr. Keach dare preach to his Church and print to the world that John took away their priviledges and cut them down in v. 9 and 10 of Matth. 3d. 20. Observe he saith p. 45. That by my argument all the world may be baptized when I argue only for the Baptizing of them that had God for their God Deut. 29 and they to whom the promise did belong Acts 2.38 39. Matth. 3.11 21. Observe he saith that the covenant made with Abraham with his fleshly seed was a carnal covenant and this John the baptist cut them off from in Matth. 3.10 and by this the right of Infants for admission to be church members was all put an end to Ans All that this Gentleman saith or any other to prove the covenant of circumcision to be a covenant of works must all go for nothing but his or their fancies till he or they have proved that Infants at eight days old are capable to know as much of a law of God contained in the word of divine revelation aâ—â— to do as much as the adult and their works to be as valued in law and deserve as good a reward as the adult parent as it is discovered in my treatise in p. 66 67 68 69 70. and which Mr. Keach knew well enough was too hard for him to prove and therefore passed it by in silence But all he saith of this covenant to 〈…〉 â—â—â—â—nant of works is nothing till he hath proved the infant capable of such a covenant And if he could do this yet this wouâ—d but render them the more ceatainly capable of the covenant of Grace And this Imaginâ—tion about the covenant of circumciâ—ion being a covenant of works is one of the dreadfullest falsities tâ—at ever entred into the head of mortals For if it was a law of God The carnal mind is not subject to it neither indeed can be Rom. 8.7 And a notion that the vilest Sâ—dduces either had noâ— received or had not the face to mention in Matth. 22.30 31. Wâ—â—n our Saviour brought Gods being the God of Abâ—aham Isaac and Jacob to prove the resurrection they did not say that that was a covenant of workâ— for the land of Canan only And for Johâ—s cutting them down from such an Imagined covenant in Matth. 3.10 Was never the like heard of For if they were out of the covenant of Grace What had Jâ—hn to do to judge them 1. Cor. 5 1â— And if he should cut them off from this covenant It must be in Judgment or mercy If in Judgmenâ— then they must Immediately be turned out of the good land and all other their mercies If in mercy Then he must make it a priviledg not to have these mercies and the good land And then it was given to them in Judgment and took away in mercy And it must be of all or some If of all it was to make the good as the bad or else there must be none good And they must be cut down as they that had broken the covenant or kepâ— the covenant If they were circumcised they kept that covenant And then it must be injustice to out them down and none could do it by that covenant And if they broke the covenant to take away the covenant was to take away the law and so make them no transgressors and to free them from all obnoxiousness to punishment And was ever tree cut down with laying the ax to the root of it and not strike one stroak Or did ever mortal cut a tree down and then bid him bring forth good fruit Let heaven and earth Judge of this Doctrine 22. Observe he saith that John denyed them their priviledges Matth. 3.9 p. 43. 48. And why then doth the holy Ghost tell them of their priviledge of being the children of the Prophets Acts 3.25 Was not Abraham one of these Prophets Or were others higher than him 23. Observe he saith p. 47. That a command is sometimes attended with a power to charge the soul And if baptism be a commanded duty how dare he say that no Infant had ever any good by baptism 24. Observe p. 46. He saith I make baptism a very Insignificant signe And yet at another time that I make it a converting ordinance either of which I never did 25. Observe his command that he brings for his confession is Matth. 3.8 Did not John require it when he said bring forth fruits And did not Philip require it Acts 8.37 38 c. Answ That command was after baptism Compare Matth. 3.5 6. with 8. And after the confession was made and received And to the Pharisees and
Ghost as if the person should be put into the Holy Ghost And how was it possible that John should put the multitude or all the people and all the region or all Judea persion after person into the water whether he did stand in the water or out of the water himself and take them cleverly out again himself as well as dip them in But as to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in and the acceptation there of It is as the learned observe rendered often as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taken to signifie with see Pools synopsis Criticorum upon Luke 1.17 He shall go before him in the spirit and power of Elias What construction can any make of this phrate in the spirit and power of Elias but with the same spirit that Elias had Was John Baptist put into or dipt into the spirit of Elias and so come into the world Or so come and exercise his ministry among them So Ephes 5.26 That he might sanctifie and cleanse it with the washing of water by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is the outward means applied to them and they are not put into that John 17.17 Sanctifie them through thy truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.12 That I may be comforted together with you by the mutual Faith both of you and me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eph. 6.2 which is the first Commandment with promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 312. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 4.1 and was led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was Christ's Person taken or put into the Devil will any have the Face to maintain such an argument So Luke 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by men or with men 1 Cor. 10.2 They were all baptized unto Moses in the Cloud and in the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was it not with or by the Cloud that they were baptized And was all that great Host taken into Moses and yet it is the same Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that many will have to signifie into in Acts 8.38 Into the water Lukâ— 4.32 his words were with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.17 See your Face with great desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.29 I am sure when I come to you I shall come in the fulness of the bessing of the Gospel of Christ Iâ— the fulnâ—ss could Paul come in that or with that Yet it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Cor. 13.4 1 Thes 4.16 The Lord himself shall descend with a shout with the voice of the Arch-Angel and with the Trump of God is it possible for the Lord himsâ—lf to be put into these or any of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy Soul and with all thy Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.34 Neither by Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in Verse 35 36. Nor by the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 36. Neither shalt thou swear by thy head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 9.34 He casteth out the Devils through the Prince of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.27 28. If I by Beelzebub cast out Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom do your Children cast them out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but if I cast out Devils by the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same words in the Text that are rendred with the spirit John 3.21 That his works be wrought in Gâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can that be meant of being wrought in the Deity or with or by the Grace and strength from God So in the name of the Lord I shall destroy them Psalm 118.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the the name of the Lord which must be with his assistance 1 Sam. 7.45 Then David said to the Philistine Thou comest to me with a sword and with a spear and with a shield but I come to thee in the name of the Lord that which is rendred with in our Translation with is in the Original פ the same with what is rendred in in the latter end of the Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord and how could it be rendred or understood any otherwise than with the assistance of the Lord See also Acts 3.6 Acts 4.30 Acts. 10.16 1 Cor. 6.11 In the name of the Lord and by the spirit of our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we have the same word as in the Texts before quoted Compare Psalm 44.18 with Rom. 8.37 In God we boast all the day We are more than conquerors through him that loved us Psalm 60.12 Through God we shall do valiantly 1 Cor. 7.14 For the unbelieving Husband is sanctified by the Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the unbelieving Wife is sanctified by the Husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can these Texts be construed put or dipt into Heb. 9.25 As the High Priest entreth into the holy place with the blood of others Could the High Priest go in the blood of others into the holy place it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heb. 11.2 By it the Elders obtained a good report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But take one Text more to lay all Gainsayers in this case to silence Heb. 9.22 And almost all things are by the Law purged with blood it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this when the application of the blood was to the persons and this by sprinkling Verse 19. For when Moses had spoken every precept to all the people according to the Law he took the Blood of Calves and Goats with Water and Scarlet Wooll and Hysop and sprinkled both the Blood and all the People Verse 21. Moreover he sprinkled with blood both the Tabernacle and all the Vessels in the Ministry here is a full Text to prove that what was applyed by sprinkling was expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with blood and if any can bring such a Scripture to shew that it doth signifie dipping into when it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they may have some warrant for what they imagine but not till then How any either learned or unlearned can gainsay so many express evidences of Scripture for my part I do not know either by what Learning or Conscience they can do it From all the forequoted Texts it does appear clearly that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly translated with by our Translators and that they have offered no violence to the Text nor to the least particle of it either as to John's baptizing with Water or Christ's baptizing with the Holy Ghost but if they should have it translated otherwise what an apparent contradiction would it have been with respect to the plain expressions of the Holy Ghost in other Texts of Scripture throughout the New Testament where the Particle 〈◊〉
passive voice and then one part of the person must not be in the water before for then it cannot be dipt in nor must one part stand upon terra firma for then that person cannot be wholly passive in the reception of Baptism in the whole person unless any do account the lower part of the person no part of the person or a part not â—o be purified or else do Baptize pars pro toto and yet then but one part of the person can be in the power of the Baptizer and that not solely neither but in such conjunction with the rest that it cannot be wholly passive as it ought to be And is and must be all of the person in the Baptism signified by it Acts 2.2 3 4 5. Acts 11.15 16 17. Titus 3 5 6. Or else if they will have the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie into they must have the meaning to be I have baptized you into water as Christ commands to baptize into the name of the Father Son and holy Ghost But that I suppose none that make conscience will admit of But how any of these constructions not agreeing with Baptism with Water to be a sign of Baptizing with the holy Ghost is yet unknown to some But if the matter of difference do consist in and depend upon the meaning and acceptation of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize then it will be Necessary to enquire into the New Testament how this word is taken to signify there Arguments and Reasons grounded upon Scripture to prove that John Baptist did intend pouring upon or sprinkling by the word Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Matth. 3.11 when he Prophesied to the people that Christ should Baptize them with the holy Ghost in the latter end of the verse And also Arguments and Reasons grounded upon Scripture to prove that he did not intend Dipping by the word Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he told the people that he indeed had baptized them with water in the beginning of 11. verse of Matth. the 3d. When John the Baptist told the people that Christ that should come after him should Baptize them with the holy Ghost and with fire that he did intend by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize pouring upon shedding upon or sprinkling with and not dipping or plunging into may be clearly proved from other places of Scripture First In that the people that were ear-witnesses of what John spake of Christ and eye-witnesses of the manner In which Christ performed that which John spake of him do testifie that all that John spake of Christ was true John 10.41 Now this of Christs Baptizing with the holy Ghost and with fire is one of the things that John did speak of Christ and therefore this was true and intended by John as so to be performed as Christ did perform it when he did come For if John should not have intended and meant by these words that Christ should baptize them with the holy Ghost that Christ should pour out his spirit upon them and shed it upon them or sprinkle them with it which was Christs way of Baptizing them with it Acts 1.5 Acts 2.3 4 5. Then what John spake of Christ could not be true But all that John spake of Christ was true Therefore he did not intend dipping into the holy Ghost by Christs Baptizing them with it but pouring upon shedding upon and sprinkling with by Christs baptizing them with the holy Ghost Acts 2.15 16 17. Titus 3.5 6. Heb. 10.22 1 Peter 1.2 Acts 10.44 45 46. Acts 11.15 16 17. Acts 15.8 9. 2. In that it was ground of faith in the people to believe in Christ John 10.42 What John spake of Christ was true even all things of it and many believed on him there The conjunction copulative knitting together Johns words and the truth of it and their believing sheweth that the things that John spake of Christ being true they believed on him upon that Testimony John had given What was ground of faith in the people and that to many and not a few And in the very place too that John spake these things at first and baptized were certain truths But Johns words or Testimony of Christ was ground of faith to many of the people in the very place where John at first Baptized and spake them Therefore Johns words of Christ were certainly true And therefore John did not mean nor intend by Christs Baptizing dipping into but pouring upon or sprinkling with the holy Ghost by Christ Matth. 3.11 When he did come 3. It may be further Proved from the holy spirit that John was filled with and acted by in the work of his Ministry He was filled with the holy Ghost from his mothers womb and came in the spirit of Elias Luke 1.16 17. Now if it was by the same spirit of truth and holiness that John the Baptist spake by and was acted by as others of the holy Prophets of the Lord were acted by then what John spake of Christ was true and was in every thing intended by him as it should be and was performed by Christ when he came and did perform them Therefore John did intend sprinkling or pouring upon by Christs Baptizing them with the holy Ghost 4. It may be further proved from Johns office He was a Prophet And what John spake of Christ he spake as a prophet foretelling of it both as to the matter and the manner of the performance And that he was a prophet Christ himself doth witness and the greatest of Prophets Matth. 11.7 8 9. And the word of God came to him in an immediate manner as to others of the Prophets Luke 3.2 3 4. And therefore he did intend by Christs baptizing with the holy Ghost his pouring out the holy Ghost upon them and shedding it upon them and his sprinkling them with it which titles the holy Ghost does afterwards give to the thing that John expressed and intended by baptizing Matth. 3.11 with the holy Ghost And for any to gain say it is to deny Johns being a prophet of the Lord. The Prophet did foresee what they foretold Isaiaâ— aw his glory when he spake of him John 12.41 And did not John see it also 5. Another Argument may be taken From Christs giving the Disciples of John a â— stimonâ— that he was the Messias from the works that he did and the manner of his doâ—â—â—f thâ— which is included in the matter of them Matth. 11. â— 4 5 6. Go and tell joâ— agaiâ— things that ye see Which sheweth that Johns Discovery and Prophesie of Christ haâ— been his works And if Christ had not done the things that John â—ad foretold and as they haâ—â—een foretold then they must have been at a loss for the knowledg of the Lâ—rd Jeâ—â—â— to 〈◊〉 â—e Messiah and if John had intended Dipping when Christ should do it by pouring upon Johns tâ—â—â—imony must have been against Christ that he was
make it straight that is the way of Christs Communications in his Institutions and Ordinances And John declaring that he was sent to baptize with Wâ—ter John 1.31 32 33. and the Scripture mentioning this especially as to Johns Ministry Acts 13.24 25. Matth. 21.25 Acts 10.27 do shew that the great work of John the Baptist was to baptize the people with Water that they might come to Christ to be baptized with the holy Ghost and should John have baptized by dipping and Christ baptize by pouring upon or sprinkling was this to make a straight and clear diâ—covery of the way of the Lord Would it not have made the way of Christ more dark and dubious and crooked than to make it straight clear and plain to be apprehended and that too Then Moses who put a Vail over his Face for they had sprinkling to set forth sprinkling Psalm 51.6 7. 6. From the Promise of God revealed by John to the people That all flesh should see the Salvation of God Luke 3.6 Let that Salvation of God be meant of the person of Christ or of the Dispensations of Christ or both it is all one for that For they must have the Promise or not the Promise Christs person being to be manifest by his baptizing with the Holy Ghost John 1.31 32 33. and this to be done and so foretold by pouring out his Spirit upon them Should John have baptized by dipping he must of necessity have kept all from having a clear fight of Christ in his Dispensations by this representing to them the manner and way of Christs Communicating to them his Favours For who of all Flesh could see pouring or spâ—inkling set forth by dipping and plunging or who could understand it by Johns Words and â—xpressions of it when it was both expressed by one and the same word in the same Mood 7. From Christs Commendation of John and his Ministry and that in point of clearness above all other of the Prophets and this could never have been had John performed the Sign one way and yet expressed Christs performance of it another way by the same word and that without the least Explanation and this not in private to an understanâ—ing Company but in publick to all the Multitude This would have made Johns Doctrâ—nes â—â—d Administrations harder to be understood than Ezekiels Visions that the People caâ—â— â—â—â—â—eâ—ies As to the setting forth of the manner of Christs baptizing with the Holy Ghost whereas ohns Ministry was more clear than any of the Prophets Matth. 11.6 7 8 9. Luke 7.27 28. 8. It may be proved that John did not intend Dipping by his Baptizing with Water by the Holy Ghosts making use of another word to set forth dipping by in the New Testament and that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see John 13.26 Luke 16.24 Rev. 19.13 Mark 14.20 Matth. 26.23 and so maketh a difference between Baptizing and Dipping in that Dipping is expressed by another word in the Original always where it is mentioned in the New Testament 9. From Johns saying nothing of the alteration of the manner of his performance of this Ordinance from any other typical Ceremonial Purification instituted by God among this People And if there be nothing said of it no Man can have warrant for Divine Faith to believe without a Scripture warrant and to be the external matter to be believed 1 Cor. 15.3 4 to 12. And how any can teach that for Doctrine to others that they have no ground in Scripture to believe themselves I do not know See Heb. 7.14 If John did baptize by Dipping he must do it either from his Commission by Divine Revelation but of that we read nothing Or 2. By way of imitation of Moses and that could not be for his was by Sprinkling Numb 19. Heb 9.13 14 19 20 21 22. Or 3. To be a sign of Christ's Baptizing with the Holy Ghost nor that could not be for that was by Pouring upon or Sprinkling 4. Or to make the way of the Lord more straight and plain to all the people nor that could not be for it would rather eclips and darken it None can discern Sprinkling by Dipping Or 5 That all Flesh among them might see it that is enjoy and partake of it and that could not be neither for then all Infants and infirm persons must be excluded from it Or 6. That Christ might be the clearer known but that could not be because he performed his another way Or 7. To fulfil some Gospel Promise or Prophecy but that could not be neither for that expresly hâ—ld forth sprinkling or pouring upon Ezek. 36.25 Isa 52.15 Joel 2.28 Isa 44.3 Prov. 1.23 Zech. 12.10 Or 8. In Imitation of the Pharisees and the Jews in those days for they sinned against the express Law of God if they performed any of their Purifications either by Blood or Water any other way than by sprinkling and they were a People that made it the all of their Religion to keep to the Letter of the Law Rom. 2.27 And John accounted them a Generation of Vipers Matth. 3.7 8. and they said John had a Devil Matth. 11.17 18 19. What warrant Men will have for John's imagined dipping I know not how confident soever they be 10. From the Enemies silence and their never quarrelling at John for any alteration of this Purification from what Moses's was but they were the first that John does record that called John's Administration Baptizing John 1.25 and surely they did not intend dipping by it because there was no such way in any of their Typical Personal Purifications and they were great pretenders to the strict keeping to Moses and the observation of the Letter of the Law And they could not be so ignorant as not to know it to be a Sign only and John's words in declaring Christ's Baptizing with the Holy Ghost was enough to declare it to them and yet we never find one word of their quarrelling or gain-saying or finding fault with John as bringing in any new way of Administration of the sign contrary to what Moses had delivered to them from the Lord. 11. Another Argument to prove that John did not intend dipping by his saying he baptized with Water may be taken from Apollos who knew only the Baptism of John and was mighty in the Scriptures and was able to prove that Jesus was Christ Acts 18.24 to the end which could never have been had John's Administration of the Sign been so contrary to Christ's Administration of the thing signified Where could Apollos have any thing from the Scripture to prove the Baptism of John to set forth Christ's Baptism or from his Doctrine by expressing Christs Baptism by pouring upon by the same word that he expressed his own if he did perform his own by Dipping If any say that the word has a two-fold acccepâ—ation in the New Testament let them that say it prove it by the New Testament if they can for my part I shall thank them
for that charitable Work but till then I have no ground to believe it and if any say That this act of Apollos proving by the Scripture that Jesus was Christ was after that Aquila and Priscilla had instructed him I answer did they instruct him in the Baptism of John can they prove that and did he teach publickly before that and not prove by the Scripture what he preached can they prove that Or can they prove that John's Baptism was not warranted by the Scripture How dare they then overturn the way of Christ's Baptizing and follow John Let them that make this Objection prove that the commendation given to Apâ—llâ—s is to be restrained to that time following Aquilla and Prâ—scilla their instructing him and not o the whole of his publick Ministry with respect to his proving what he said by Scripture when he knew only the Baptism of John let â—hem prove it by any part of that Texâ— John's Baptizing was a making straight and plain the way of the Lord let who will make it crooked 12 We may argue it also That John did not baptize by Dipping nor intend so when â—e told them he did indeed baptize them with Water From the impossibility of the act of Dipping that is that any particular single person with the ordinary strength of Nature of whatsoever stature or proportion John was should be able to dip or plunge all sorts of persons of whatsoever age sex condition stature or corpulency according to the true acceptation of Dipping as set forth in Scripture Whether John stood in the Water or out of the Water If the Baptism be to be of the whole person and not of a part and but one not of two kinds one immediate and the other mediate by the Clothes and if the person baptized or dipped be loose from every thing else immediately before the act of dipping and that the whole person be out of the Water before any of the person be or can be dipped in by the Dipper and that the Baptized be wholly Passive and no way Active in the least in the reception of it and that part of the person or thing that is grasped by the Dipper be not accounted to be dipped while so grasped by him and that the person dipped be taken out of the Water by the Dipper as ever it was dipped in by him and all other Circumstances and Things that the Scripture makes discovery of with respect to Dipping a real regard be had to them that so there may be indeed a real dipping according to what the word of God does discover of the nature of the act And so to take Dipping in a Scripture Sense and then it will be found to be a thing impossible or an act impossible for any one Individual to perform to all sorts sexes ages and degrees of persons whatsoever and therefore surely John did not baptize by dipping nor intend dipping by his saying he had baptized them with Water for it was impossible for him to do it by his ordinary natural personal strength and he had no other for he did no Miracle John 10.41 42. But some may object and say That it is not expresly said that he poured upon or sprinkled with Water I answer no more is it expresly said that he dipped but it is said he baptized with Water and he told them That our Lord Jesus when he did appear should baptize them with the holy Ghost And this kind of baptizing is expresly called pouring upon shedding upon falling upon sitting upon blowing upon and sprinkling with in Scripture Acts 2.3 4 5 16 17 33. Titus 3.5 6. Acts 10.44 45. Acts 11.15 16 17. Heb. 10.22 1 Pet. 1.2 and the External Baptism is to be a sign of the Internal by Scripture warrant and according to the Faith of all that own External Worshipping of the True God and if any can shew so much warrant for the proof that John did intend dipping by his saying he did indeed baptize them with Water and prove by the like Scripture Expressions That John did perform his External Baptizing with Water by Dipping I shall be so far from Reviling or Contradicting that Person or those Persons be they who they will that I shall endeavour cordially to thank them But a little further to end this particular If it could be proved that John Baptist did as certainly dip or plunge into water As it hath been proved that John did Prophesie Christ should pour upon them the holy Ghost and sprinkle them with it and that Christ did so Baptize with the holy Ghost when he did come I say if this way could be with all clearness as fully proved yet it must be granted in the result of it Either That John Baptists way of Baptizing by Dipping was the best way Or That Christs way of pouring upon or sprinkling with was the best way Or else â—t must be granted in the Third place That both was equally commanded and alike effectually sufficient for their designed ends and alike acceptably to God If any say That Johns way of Dipping and plunging if it could be proved was the onely right way Then Christ who is Lord Law-giver and Judg must be condemned and his way of communicating of the holy Ghost which is the gift of Gifts and the all of life and Godliness in principle and practice must not be in the right way because Christ does not take the persons he Baptizeth with it and Dip them or plunge them into the holy Ghost And what then will they make of John's If when he did know certainly and clearly and this by Immediate revelation from God that Christ should Baptize by pouring out his spirit upon his people and sprinkling them with it And did so foretell it to the people and intend this way of Baptizing when he spake it And expressed it by the same word as he did express his own baptizing with water by what I say will they make of John the Baptist If when he did know Christs way and manner and yet he would not follow it When it is and hath ever been the honour of all his messengers and people to follow Christ their Lord and Master And all be bid to follow the most Eminent and Immediate messengers as they follow Christ 1 Cor. 11.1 What will they make of John baptist for not taking Christs way when he knew it and prophesied of it and yet not follow it as they suppose nor take Christs way But take another way that was Impossible in it self and shew no warrant why he did not take that way nor any warrant for another way But is and must be supposed to do it quite contrary to Christs way when he did appear and quite contrary to the Nature of the Ordinance whiâ—h is to be and must be a sign or else it must be nothing and quire contrary to Moses and Gods institutions by him and never give one word to the people to tell them why he did so
this word Baptizing than what would consist with the Baptizing of all that were to bring forth good fruit or be cut down if they did not and that were all the trees in that visible field of that visible church or than what would consist with the Baptizing of all that were either chaff or wheat or that should be purged out or kept in by Christ or tâ—at should be gathered into the Barn or Garner or be burnt up with unquenchable fire Matth. 3.12 It would be strange If any should suppose that John should deny any the Ordinance of Baptism and the participation of it as means to bring forth fruit and yet charge them upon the pain of Damnation or Salvation to bring forth fruit and good fruit And if his exhortation did extend to none but what were Baptized then all that were of Israel were baptized or it was their own default and sin if they were not baptized and not from Johns denying of it to them And if all both small and great were baptized then his Baptism must be performed in such a manner as that they might partake of it which must be by sprinkling and not by Dipping and then he must intend sprinkling and not Dipping by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he said he indeed had baptized them with water 7. John Intended no other manner of baptizing by this word and by his act in performance of what he expressed thereby than what would consist with the ordinary natural strength of one person to do and perform to persons of all sorts sexes and ages stature and Corpulency whatsoever for he did nothing in this Ordinance by a miraculous strength because he did no miracle John 10.41 42. And he said he indeed baptized them with water which he could never do by Dipping or plunging for whether their wearing apparel were on or off it is beyond the Natural strength of any ordinary individual to Dip all persons of all ages and sexes and stature into water a d take them out again himself whether it were to be done Diametrical or perpendicular And if their Apparel should be all put off it must be to the shame of humane nature And the baptism must be of two kinds if any part of the bâ—dy were grasped or held by the dipper and the Dipping must be contrary to the way of Dipping as discovered in Scripture if that part of the person or thing were Dipped in that was held by the Dipper and yet be accounted dippâ—d It was an act of Great condescention in God Almighty that when he could by his Immeâ—iate Power have dipped the whole Host in the red Sea with as great ease and freedom as ever he â—prinkled them by the cloud but by this he condescended to our weakness to perform it 〈◊〉 â—hat manner that any one of his Officers and Servants were câ—pable by their natâ—ral ordinaâ—â—â—â—rength to baptize any one individual of whatsoever stature â—â—eportion age sex or condition â—â— y were And if this of sprinkling had not been the right way of performance the great Law giveâ— and Judge would never have given us that Example 1 Cor. 10.2 8. John intended no other manner of Baptizing with Water than what would consist with the Gravity Holiness and Austerity that he came in which could never be by taking up Male and Female of all ages and dipping them in Water and taking them out again Neither would it consist with the Modesty and shamefacedness of Humane Nature in them that were baptized nor with the honour praise and comliness of so Solemn an Ordinance in the sight of so many spectators which he stiled a Generation of Vipers and therefore he must intend and did intend sprinkling or pouring upon by this word when he said That he indeed baptized them with Water 9. No other signification is intended by this word by J hn than what will consist with other discoveries in Scripture concerning the acceptation of this word and if the Holy Ghost have discovered no other signification of it than pouring upon shedding upon or sprinkling with then there can be no ground of Faith for any to believe or teach any other for if it be not so written or said by the Holy Ghost there can be no ground for any to believe any other for there was no other if the Holy Ghost said nothing of any other Heb. 7.14 10. He could intend no other baptizing by this word as to the manner of performance of it than what would consist with the nature of the External Ordinance which was and is still to be a sign of the Internal Baptism by the Holy Ghost For if he did he must be supposed to intend otherwise than what God did intend in the appointment of it 1 Pet. 3.21 and in â—ll the resemblances whereby it is set forth in Scripture Rom. 6.3 4. Gal. 3.27 They that can suppose this and imagine this of one that Christ did commend no wonder if they imagine all evil of all others of his Servants 11. John could intend no other bapt zing by this word than what would consist with the Title given to it by the Jews and John's Disciples John 3.22 23 24 25. which could be no other than what Peter intended in Acts 15.7 8 9. with Acts 11.15 16 17. in both places it is stiled Purifying and one speaks of the Outward and the other of the Inward Baptism and all their legal Purifyings were by Sprinkling whether it was by Blood or Water Heb. 9.13 14 19 20 21 22. Numb 19. If it had not been performed the same way as their Purifying was the Jews that were envious at Christ and John too would never have given to it that name â—ohn 3.22 23 24 25 26. compared with John 4.1 2. If any will say that Baptism is not expressed John 3.25 26. I answer It is intended of that which was the matter in question that they came to John with and desired his Resolution of with respect to Christ and if that was not about Bâ—ptism the word must be denyed that expressed it 12. Such a manner of baptizing John intended by it as would consist with clearness perspicuity and plainnâ—ss of the Gospel Dispensations that he was sent to be the first publisher of and the first adminiâ—trator of That all flesh might see the salvation of God Luke 3.6 it is called Lights coming into the World John 3.19 20. And the day spring from on high visiting of them Lâ—ke 1.78 And the day of Salvation 2 Cor. 6.2 And that which made John's Ministry in point of clearnesâ— greater than all the Prophets that were before him and certainly this must not be by dipping and plunging to set forth and make Representation and to typifie â—ne Christ's sprinkling them with the Holy Ghost or pouring out the Holy Ghost upon them This could nâ—ver be the clearest way to represent Christ's Baptizing for if John should have inâ—â—nded dipping and performed
boldness and confidence to be dipped in Jordan and not to be frighted nor ashamed in the â—yes of such a Multitude and the utter exclusion of all others as could not come by their own natural strength and use their Tongues and that had not attained such a meâ—sure of confidence and boldness so to be served from all right to or participation of Gospel Priviledges Never was the like in any age in the Church of God if it could be proved that it was so When Christ maketh a Cubit in the stature to be the least less than a bit of Bread or a little Rayment Luke 12.23 24 25 26. and when God chuseth the weak things of the World and base things and things despised to confound the strong and honourable and hath forbidden us to glory in Natural Strength 1 Cor. 1.27 28 29 3â— Jer. 9.24 25. 10. It must be the darkest with respect to the discovery of the Grace of God designed to be made known in all Gospel Dispensations First This doth eclipse the freeness of the Grace without respect to any thing in the Creature or subject recipient Rom. 9.21 22. 2. The Impartiality of his Grace without respect to any person Rom. 2.10 11. Mark 16.15 16. 3. The Vniversality and abundance of Grace from a drop to the Ocean and from a Crumb to the Crown Matth. 5.46 47. Matth. 15.27 Zech. 13.1 Zech. 4.6 4. The efficacy of the Grace of God and Blood of Christ Heb. 10.22 Heb. 9.13 14. One drop of that sufficient to cleanse fully 5. The greatness of the Sufferings of Christ how he was broken by Divine Justice that his Blood was sprinkled Isa 63.3 4. 11. It must be the darkest as a sign for the disagreement between the sign and the thing signâ—fiâ—d as to the way and manner of distribution and participation Never the like darkness in any sign of Divine Institution Moses that put a Vail upon his Face was far more clear Psalm 51.6 7. 12. The darkest for the limitation of the Administration to some times of the Year only and to admit them Members of the Visible Church in the hot Seasons or hot Countreys only All admission in such a manner can never be at Winter performed without apparent danger and detriment to the health of the Baptized and the confinement of the performance to some Countreys only and excluding it from others that are not so hot so that they must never be admitted Members in a right Gospel manner and if it was not in a right manner it was contrary to Acts 10.34 35. and contrary to the Commission Math. 28.19 20. Mark 16.15 16. And they had Winter as well as other Countreys John 10.22 and had cold and needed Fire Mark 16.67 Luke 22.55 but we do not read of any cessation of John's Baptizing because it was Winter or heating the Water of Jordan or chusing hotter places because of the cold to baptize in 13. Never the like for non-explication of the Word or the Thing or unfolding of it in any thing our Lord Jesus explained his Parables to his Disciples and dark sayings and though Moses put a Vail over his Face yet his sâ—gn was by sprinkling Numb 19. Lev. 14. Matth. 13. 14. For unparallelness by any other President recorded in the Word as to all that were to be admitted Members of the visible Church Moses did not purifie that way nor was it foretold that Christ or any Gospel Minister should but the clean contrary by sprinkling Nor did the Lord do it that way when he did it by his immediate hand 1 Cor. 10.2 Nor did the Scribes and Pharisees for they professed themselves Moses 's Disciples so that there must be no President for it in the Church of Gâ—d as to the generality 15. For the diversity of the Baptism if it must be done by dipping one part of the person must be baptized immediately and the other mediately by the Cloaths if that be not fully divested and by the hands or other Instruments if the person be universally naked and yet graspt 16. For the difficulty and danger of the Baptized without great strength and firmness of natural Constitution especially considering that God will have Mercy and not Sacrifice 17. As to the subjects of his Exhortation afterwards That he should in his words speak to all to bring forth fruit whether old or young that were capable of cutting down or standing or of being blown a way or burnt up or of being continued in or gathered into the Garner and ye be imagined to baptize in a manner that very few if â—ny were capable to partake of it in And yet threaten them to be Damned if they did â—ot briâ—â— fâ—rth fruit of it 18. That the very act tâ—â—t John should bapâ—ize in should be that by which Christ should be most known and yet he be imagined to do it in that way by which he should not be known That Johns administration shâ—â—ld â—e to bring them to Christ and yet he be Imagined to do it in that way that should be an â—â—â—tacle and obstruction to them from câ—mâ—ng to Christ and believing in Christ when they did see that he Baptized with the holy Ghost Another waâ— how should they believe that Christ was he that John had foretold should come Secondly To find out what signification this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had with our Lord Jesus Christ who was Infinite wisdom it self and of whom it was spoken and fâ—â—â—tâ—ld as the way â—f the communication of his spirit And how he used it with respect to the acceptation of this word by our Lord Jesus Christ and his intent and meaning by it in his expressing his mind by way of promise to his Disciples after his resurrection relating to his Baptizing them with the holy Ghost Wâ— may see it in Acts. 1.5 The mind of our Lord Jesus is so plain and clear concerning his acceptation and intention by this word that he that runneth may read it That he did take it to signifie pouring upon and shedding upon or sprinkling with Or applying of it to the person and not the person to that by dipping him into it is as certain as clear and express For John verily Baptized with water but ye shall be baptized with the holy Ghost not many days hence If we compare this with Acts 2.2 3 4 5. And suddenly there came from heaven a sound as of a mighty rushing wind and it filled all the house where they were sitting and there appeared to them cloven tongues like as of fire which was that particular Baptism with fire that John prophesied of Matth. 3.11 and it sat upon each of them and they were filled with the holy Ghoâ—â— Here every one of the expressions that respects the application manifests it to be applied to them and not they to it and in the same manner that it was applied to them it was applied to all others Acts 10.45 46 47. Acts 11.15 16 17. It came from
did drop and who were the Instruments to record the mind of Christ to us â—y it in the Word of God and blessed Scriptâ—res who also were eye witnesses of the Administrations and subjâ—cts of the communicationâ— both special and common And First I shall Enquire how Matthew the First recorder of it did understand it and in what sense he did accept it and take it and â—â—at he did intend by it The record being made long after the Administration of the sign and the communication of the thing signified to them And we may see how Matthew took the word to signify as to the Inward Baptism by the recording of the comunication of the spirit from Christ by this word in Matth. 3.11 He shall Baptize you with the holy Ghost and with fire And he was one of them that did partake of it and upon whom it was poured out and shed Acts 2.2 3 4 15 16 17 33. And by the Record he hath made of the spirits descending upon Christ like a dove from heaven Matth. 3.16 17. And we may understand what Matthew understood by this word as to external baptism and the performance of it by the record he hath made of the subjects of Baptism in the Primitive times Even all Judea and all the Region Round about Jordan Matth. 3.5 6. Matth. 4.15 16 17. And his calling these the multitudes Matth. 11.7 And discovery of the multitude to consist of men women and children Matth. 14.21 Matth. 15.36 37 38 39 40. So that he did not inâ—end Dipping by this word in that the smallest Infants are Intimated to be there 2. And by the Discovery made of them that Johns Exhortation was presented to after Baptism to bring forth fruit which was every tree of the field and all whether they were chaff or wheat or should be Damned or saved Matth. 3 1â— 12. 3. And also by the Discovery that he hath made of Our Saviours coming from the water when he was Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which prâ—veth that Christ was not dipt into the water by John in that he was not taken out again For whatsoever is dipt in by any must be taken out again to distinguish it from casting or putting into the water in a Scripture acceptation And if children or females had been dipt in by John how could they have come forth when their clothes were wet by reason of their weakness of Nature and want of strength 4. We may see what he understands by Johns Baptism as to the manner in that he hath left enough upon record to shew that they had their priviledges as children of Abraham and were not denied them and then surely the smallest Infant must be and was baptized if they were Abrahams seed as well as the adultest parent Or else they must be great sufferers as being wronged Matth. 3.9 10 Matth. 11.16 17 18 19. 5. By his rendering their external purifications by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the other Evangelists and the Jews did express by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as by that word Matth. 15.2 2â— Luke 11.38 Mark 7.2 3 4 5. which word none will be able to prove did signifie dipping Matth. 6.17 Fifthly Let us enquire how the Evangelist Mark understood this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what he intended by it and as to the spiritual Baptism that must be yielded to be the same with Matthew He being one of the Apostles and did partake of it as well as Matthew And for the external Administration of the sign we may see what he understood by it By his recording the use of the word among all the Jews Mark 7.2 3 4 8. and He renders the words with unwashen hands by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matth. doth in Matth. 15.2 about the same matter which is never used in the New Testament to signifie dipping into And in Mark 7. verse 4. It is Rendered or expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it should be translated Except they Baptize they eat not Where we have a clear discovery how Mark did understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie and that is the same with their legal purifications which were by express divine command to be performed by sprinkling Numb 19.18 19. And they must have Notoriously sinned against the very letter of the Law if they had not so performed it but had done it another way and the Jews were exact observers of the letter of the Law Rom. 2.27 And in verse the 4th He â—ells us of their Baptizing of their pots and cups and Tables or beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which sheweth clearly that their performance of it was by sprinkling for the tent and all the vessels in a tent were to be sprinkled Numbers 19.18 If any object and say this is discovered to be their own Inventions I answer That is true as to the matter our Saviour does tax them but as to the manner of applying the â—ater to cleanse them that â—as as God commanded 〈◊〉 nâ—t gainsaid by Christ and the thing in debate is not who invented the matter but how it was pâ—râ—ormed and the acceptation of the word whereby it is expressed and for the manner of their performance Christ does not condemn that but do acknowledge it a purifying and making clean of the cursde of the cup and platter Matth. 23.25 26. Luke 11.39 40. They erred no more in this than they did in the lesser matters of the law Luke 11.42 and had they not had the letter of the law to Justifie the manner they could never have fadged in the matter in worship nor have accused Christ nor any oâ—hers for the neglect of it with any preâ—ence of conscience The people being so well acquainted with the five books of Moses that they could not gainsay the letter of the law and especially the ceremonial part thereof That being the most of the religion then in fashion If any say that the Apostle does not declare his Judgment here but reports their use of the word that is the Jews and Pharisees I answer The greater ground this gives to believe that the Primitive Baptism was not by Dipping but by sprinkling For if this was the acceptation of the word among the Pharisees and Jews to set forth their ceremonial purifyings which were by express divine command to be performed by sprinkling then that was the acceptation of it by the Apostles too In that they do not in the least gainsay it Nor never give it any other signification And should the Jews have broken the command of God and done it by Dipping how would our Lord Jesus have shewed his abhorrence of their wickedness therein Or would John Baptist and Christ and his Apostles have followed them in their way of violating the commands of God that were then in full force They that have such a belief have little ground for what they do in Imitation of it Acts
by Christ with his spirit so it is also of the outward and external and the latter word is used to express the legal purifications Acts 21.24 Whereby we have the Testimony of this blessed servant of God as to his acceptation and his signification of the word And we have another text to shew his acceptation of the word to be the same with Peters Acts 15.9 13. and Peters to be the same with Johns in Acts the 8.14 15 16. Now when the Apostles which were at Jerusalem heard that the Gentiles had received the word of God They sent to them Peter and John Who when they were come prayed for them that they might receive the holy Ghost For as yet he was fallen upon none of them only they were Baptized in the name of the Lord Jesus Then they laid their hands on them and they received the holy Ghost Observe It was fallen upon none of them as yet Not they put into that but it fell upon them and they received it And Paul's and James his acceptation of it was the same with all the rest Acts 11.15 16. And in Acts 15.6 7 8 9. When Peter had declared how God at first did take out of the Gentiles a people for his name and put no difference between the believing Jews and them purifying their hearts by faith The Apostle James brings a text relating to the spiritual seed of David Acts 15.13 14 15.16 And confirms what Peter had said which is a sufficient proof that he understood it in the same sense that Peter did Ninthly Let us enquire how Paul the great Apostle of the Gentiles did understand this word and what he did intend by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who we read partook of the Baptizing with water and with the holy Ghost also as Acts 9.18 And his repetition of it in Acts 22.16 And here with respect to Paul as all the servants of Christ the holy Apostles and as Christ their Lord and master did understand accept and use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie pouring upon shedding upon and sprinkling with So did this holy and faithful servant of Christ take it and use it to signifie the same As may appear in his Epistle both to the Circumcision the Hebrews and in his discourses with them as to the spiritual Baptism by Christ with his spirit For his apprehension of the Inward Baptism with the holy Ghost see Acts 19.1 2 3 4 5 6. He came in his Journeying and Travels to Ephesus and finding certain disciples he said unto them Have ye received the holy Ghost since ye believed And they said unto him we have not so much as heard whether there be any holy Ghost Where by the way we may see how much truth there is in that perswasion That John baptized none but true penitents and this repentance to be made forth by a confession of their sins These could do this with the witness that had not heard so much as whether there were any holy Ghost And he said unto them Unto what then were ye Baptized And they said Unto Johns Baptism Then said Paul John verily baptized with the baptism of Repentance saying unto the People that they should believe in him that was to come after that is on Christ Jesus When they heard this they were Baptized in the Name of the Lord Jesus Where observe that there is no record of any confession required or made of the truth of the grace of faith as wrought in their hearts to give them a right to Baptism verse 6th When Paul had laid his hands on them he did not put them into his hands but laid his hands on them As the Apostles Peter and John did Acts 8.15 16 17. The holy Ghost came on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost came upon THEM not they took and dipt into that The Learned tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is used again in abundance of places in the New Testament As John 1.7 11. Luke 2.27 Matth. 2.21 c. So in Titus the 3.5 6. Which he shed on us abundantly Through Jesus Christ our Saviour It is not put them into that but poured out or shed forth that upon them The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used again in Acts 2.16 33. So also in Hebrews 10.22 He witnesseth the same thing which is Baptizing with the holy Ghost Let us Draw near c. Having our hearts sprinkled from an evil conscience Acts 19.2 Have ye received the holy Ghost so Acts 10.47 Where observe that all that we receive does come to us not we be put or dipt into that So in Rom. 5.17 All that we have of the abundance of Grace is said to be received and all the difference that is made between us and others or between what we were in our selves is said to be received in 1 Cor. 4.7 And whatsoever is given to us is said to fall upon us or come to us Acts 10.44 47. So that with all clearness Paul does bear witness that he understood by Christs Baptizing with the holy Ghost Pouring upon shedding upon sprinkling with the holy Ghost and not our being Dipped into that And as to his apprehension and use of the word as to the external baptism with water we may have a clear discovery from Scripture also And one text we have his acceptation of it as to that discovered in is in 1. Cor. 10.2 Where he speaks only of the Outward sign and nothing of the internal Baptism by the holy Ghost and were all baptized unto Moses in the cloud and in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which should be rendered and were all Baptized unto Moses by or with the Cloud in the Sea That is in the place where the Sea did use to run though now the Motion of it was Stopped by the mighty power of God And a way made for them to Pass over as upon dry land Heb. 11.29 There can be but two ways of Baptizing with water the one is by applying or putting the person into water and the other by applying the water to the Person by pouring of it out upon him or sprinkling him with it Now in the text their being baptized is asserted and affirmed by the holy Ghost And the Baptizor Named is Moses by whose conduct they were bid go on Exod 14.15 And the way whereby it was done is intimated to us by the Instrument thereof the Cloud and the place where it was done and that is in the Red Sea Which they passed through as upon dry land Heb. 11.29 Now Dipped or sprinkled they must be But Dipped in water they could not be nor were not because they passed as upon dry land Heb. 11.29 And the Red Sea stood up like a wall Therefore sprinkled they must be and were Because not Dipped They passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by transeo trajicio used again Acts 16.9
sprinkling of water upon them Then the design of the holy Ghost in presenting the argument to them to warn them to take heed of falling after the same manner must have been contradicted The administration being not the same as to manner which to some is the all and if they Imagine it not to be the right way though they have no Scripture but mens opinions they will renounce their Baptism And it must have had a contrary effect to have stirred up in them a dislike of Paul and their Baptism from his Expressions and administrations As First it would have raised questions in their minds whether Pauls calling and his administrations had been from heaven in that he administred baptism another way than what God did it by Moses and have made them doubt of all Baptism that was not performed by sprinkling or pouring upon 2. That they had more clear discovery of the Lord Jesus and his way of pouring out his spirit upon his people than they had by Paul and his Baptizing 1. For the agreement between the sign and the thing signifyed which was the spiritual baptizing by Christ by the external baptizing with water 2. For the easiness comeliness and glory of the mannâ—â— of the administration and their participation of it 3. For the extent and universality of the suâ—iects receiving of it Parents and children even the smallest of Infants every Soul of them 4. For the mercifulness and pity of God Almighty in it for their health and preservation over what theirs was that must have been dipt over head and ears which is dangerous to most bodies 5. For the advantages of time and place to partake of it at any time and in any place and not to be kept from it because it was Winter or for want of a Jordan to dip in 6. For more unity with and fulfilling of the Promises and Prophesies Isa 52.15 Ezekiel 36.25 Ezek. 12.10 Joel 2.28 Whereas theirs if it had been by Dipping must be contrary to all these if many poor hardened Souls had so much as this to cast in the face of Ministers now how would they Improve it and expresly publish it 3. They might have questioned whether the covenant that Paul had Preached had been the same covenant of grace that was made with Abraham and further made known to Moses because the manner of the administration of the great ordinance of Initiation was so altered not only as to the application of water to the persons to whom but the fewness of the persons and the limitation of time and place for the administration 4. Then they might have Imagined that Paul did mean as contrary and different things by the same word at the same time about the same thing at other times and in other things he wrote to them about and pressed upon them as he did about this word bâ—ptizing if he should have called that in the Red Sea baptizing and yet have intended dipping by it when it set forth his manner of baptizing 5. Then the word baptize must signifie two things with respect to external baptism that is Dipping and sprinkling but one thing as to internal baptism and that is pouring upon or sprinkling with And this when dipping was and is Impossible 6. This would have been urged by the false Apostles against Paul if he should have done it contrary to Moses 7. Then they must have concluded that their baptism external was not a sign of the Internal baptism But something by it self And without it can be discovered what it is it must have been accounted null and void Tenthly Let us enquire how all the believing Jews and Church of the Circumcision did understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Pastors and Teachers did so often express their minds in this word to them And this we may find by their being present where this word was used and other synonymous terms to express it used also and no manner of explication given to this word nor to the other expressions setting of it forth by them that expressed their minds to them by it and no explication required nor objection made of their not understanding or knowing what was meant and intended by it as the Apostles did and was usual when they did not understand Christs Parables They asked their Lord and master the meaning of the Parable this may be clearly observed from Acts 11.1 2. when Peter came to Jerusalem they that were of the Circumcision contended with him and Peter maketh a repetition in order of the matter And in verse the 15th he saith as he began to speak the holy Ghost fell on them as on us at the begining and this he calls baptizing in verse the 16th and all understood what he meant by the word in that they glorifyed God saying Then hath God also to the Gentiles granted repentance unto life verse 18. So also in the Great assembly Acts 15.4 which consisted of the Church Apostles and Elders And the Jews were thousands of them that did receive the word and believe Acts 21.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And these are termed the Church Acts 15.4 And their officers were the Apostles and Elders and in verse 12th they be called the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used again in Heb. 11.12 For the Stars of heaven for multitude And all this multitude kept silence voluntarily It is not said were kept in silence or there was made silence but they kept silence while Peter spake and discovered Christs spiritual Baptizing of the Gentiles by giving them the holy Ghost as he did to the Apostles and other believers And put no difference between the believing Jews and them purifying their hearts by faith Acts 15.7 8 9. And in all this the same thing is intended that John foretold and that Christ called the Baptizing with the holy Ghost And Peter had also so called it before Acts 11.16 And all kept silence as fully understanding what was meant and spoken And Barnabas and Paul were there present too and acquiescing therein as knowing what was spoken and intended Besides Peters Epistle to the Circumcision sheweth that that they did understand it of sprinkling or that it was their duty so to do 1 Peter 1.2 The sprinkling of the blood of Jesus Christ was that which sanctified them And the way whereby it was done was by sprinkling as the matter was Christs blood So the Epistle to the Hebrews Heb. 10.22 Having our hearts sprinkled from an evil conscience And the General Epistle of James James 4.8 And the same thing still meant and intended that John the Baptist and Christ called baptizing with the holy Ghost Matth. 3.11 Acts 1.5 Acts 11.15 16. See also Titus 3.5 6. 2 Tim. 1.9 And by Pauls declaring how Ananias came to him when he was in a house and bid him arise and be baptized Acts 22.16 Acts 9.18 This evidenceth they understood it He did not say arise and go forth or
arise and go into the water But arise why tarryest thou arise and be baptized calling upon the Name of the Lord. And we may see it also in the Disciples of John coming to him with that question about purifying and calling it baptizing that they understood that the word signified not Dipping but sprinkling or pouring upon by calling it purifying John 3.25 26. which is the same that Peter called it Acts 15.9 So Acts 2.38 39. Eleventhly Let us enquire How the believing Gentiles understood this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as their acceptation of it is recorded in Scripture And that we may have some Discovery of from 1 Cor. 10.2 Where their sprinkling in the Red Sea by the Cloud or pouring upon is set forth by this word No man living I suppose that stands in awe of wrangling against Scripture can give any other Discovery than by sprinkling from Scripture of the Baptism there spoken of and this was of the manner of the administration of the visible sign and this expresly and of all the whole host and not of some only And the place where and the kind of it dry ground Heb. 11.29 and the relation they stood unto them in as Fathers by profession though not by natural generation and then all that were exempted baptism of that great host must not own God or have God for their God and that was not Infants a span long in Israel for they had God for their God Deut. 29.10 11 12. and the Baptism of the Corinthians must be by sprinkling to or else they could not stand in that relation to them as children to fathers by profession Unless the Corinthians were of another mind than many are of now who account Dipping the only way and enveigh against sprinkling and account Baptism that way as no baptism for they must renounce that and be dipped though scarce any part can be truly according to Scripture acceptation of Dipping said to be Dipped but only put in some part under water I am perswaded that in our days many would have renounced them to be their Fathers by profession in religion that had been baptized by sprinkling Though how ever men esteem it thus the holy Ghost has stiled them to the believing professing Corinthians And this not such as were truly Godly neither that God had succeeded their outward baptism with the Inward but such as with many of whom God was not well pleased 1 Cor. 10.4 5 6. The like relation is asserted by Peter Acts 15.10 and owned by all in that assembly So in Gal. 3.27 It is called a putting on of Christ and Surely they understood it Though putting on of a garment or any thing else by any person upon another is not by putting the person into the garment or any thing but putting that upon the person So 1 Cor. 12.13 It is called a baptizing by the spirit into one body Now the spirit do not take the person into the Church the body of Christ but confers the priviledg of Adoption upon him John 1.11 12. and what is rendered unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that is rendered into 1 Cor. 10.2 Certainly that Great host could not be put into Moses his person Titus 3.6 It is called a shedding upon and did not the believing Gentiles understand this How then were they taught and how could Titus teach others also and why was it a sin in any to teach otherwise Rom. 6.3 4 5. It is set forth to them as a burying with Christ Did not they understand what it meant Did ever any dead person go into the grave himself Or did ever any bury another without applying the matter wherewith he was buried to him whether earth or stones c. The stone was rolled to the mouth of the Sepulchre in which Christ was buryed Absolom had a heap raised upon him The buryal of a person is putting the Corps into the grave in order to be covered with earth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by Sepultura is mentioned Matth. 27.7 The field to bury strangers in where they were laid and covered with earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre a grave or place where the dead are laid not that into which they go Our Saviour did not go into the sepulchre but they laid him there Matth. 27.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Rom. 6.4 rendered by Sepelior signifieth to be buryed or be laid in the earth together buryed hid or concealed It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Matth. 8.21 That in Jer. 8.1 2. Sheweth that when their bones were laid in the open view of all in the sight of the Sun and all the host of heaven and not covered that then they were not buryed Not put into the earth and covered but lay upon the face of the earth as dung The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth such a buryal as Abraham and Sarah had Gen. 25.10 Was not the Sharp knives that J shua made to circumcise the children of Israel applyed to the flesh of the person and not the flesh applyed to the knife Col. 2.11 12. Do any understand what these expressions signifie now and did none of the believers that were wrote unto in these Epistles understand it then That which is called by Christ a being born of water and of the holy Ghost John 3.3 5. is called also by the same spirit a being baptized into one body 1 Cor. 12 13. And being buryed with Christ Rom. 6.4 And baptized into Christ Gall. 2.27 and if it be a baptizing into Christ it must be a new birth for if any man be in Christ he is a new creature 2 Câ—r 5.17 and if this had not been understood how should they know what was wrote or what he meant when he expressed his mind by baptizing into Cnrist Twelfthly Let us Enquire how all the Jews and the Pharisees That were none of the acceptors or embracers of the Gospel and believers in Christ but Rejectors of Christ and John and his baptism did understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how they did use it and to find out what they intended by this word and what they intended by it we may have insight into by considering the matter they expressed by it and the Synonymous terms they used to express the same thing by Now it is clear that it was their religious purification that they expressed by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.38 and Mark 7.4 8. In that our Lord Jesus discovered their intention in it to be a worshiping of God Mark 7.6 7. Matth. 15.7 8 9. Matth. 23.25 26 27. and their way of religious purifying was by sprinkling of the water of separation upon the unclean by a clean person Numbers 19.18 19. Heb. 9.13 14 19. to 23. and they did sin against the express command of God If they did do it any other wise and that the whole of the Religion of â—he Scribes and
sentence about one and the same Ordinance uttered by the same Prophet at the same time to the same People or Auditory And this when by Divine Appointment one is to be a Sign Figure or Representation of the other and that to this end too that the Understandings of the Auditory to whom it was spoken might be enlightened to understand how they should be partakers of the baptism with the Holy Ghost from the Lord Jesus Christ In the first part of the verse I indeed have baptized you with Water Mark 1.8 Many do imagine that John did mean and intend by the word baptize dipping and suppose that it is all one as if he had said I indeed have dipped you into Water and so say the word doth signifie to Dip from this and the like Texts but for Scripture Proof of it I know none nor could I ever obtain one Scripture to prove this Interpretation of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from any person that ever I requested it from In the latter part of the verse he shall baptize you with the Holy Ghost There if all the men in the World would gainsay it by the plain expressions of the Holy Ghost in Scripture it does signifie to pour upon to sprinkle or to shed upon It is certain that in the Hebrew and Greek Languages one and the same Root and Theam or word may have and have various significations or acceptations in various conjugations and various moods when they respect various objects and various actions but where can any one produce out of the Holy Scripture one example that one and the same word about one and the same Ordinance at one and the same time by the same Preacher to one and the same Hearers should have or have such a directly different and contrary signification and acceptation as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supposed to have in the Texts before quoted and this when the external Baptism was to be the sign and representation of the inward baptism or else it must cease in nature and be neither Sign nor Seal for all divine signs were and are seals as they signified the things represented by them and the manner of their performances To make it appâ—ar that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signifie pouring upon or sprinkling with the spirit and was so intended by John to signifie he being a Prophet when it is used in the latter part of the verse to express Christ's communication of his Spirit to them and baptizing them with the Holy Ghost may be cleared from many express Texts of Scripture where Christ's baptizing with the Holy Ghost is spoken of and that thing intended Only we may premise First that baptizing with the Holy Ghost is two fold or two things are intended thereby in the New Testament First the communication of the saving Graces of the holy spirit in a supernatural work of Grace upon the Soul of the poor sinner to whom it was or is to be communicated and this was to be and is the special thing signified by the external Baptism with Water and is to be continued in the Church to the end of the World by Christ's Presence with his Servants in his Ordinances though to whom he please or to all that the Father had given him Mâ—tth 23.20 2. There is intended by this phrase Baptizing with the Holy Ghost the pouring out upon some especially them that were to be the first Publishers of the Gospel and the Planters of the Church the extraordinary Gifts of the Spirit or the common Gifts thereof in an extraordinary manner as the speaking with divers kinds of Tongues and the power of working of miracles for the confirmation of the Truth and the publishing of it to all Nations to whom the Lord did send them And the manner of Christ's baptizing with the Holy Ghost in both these senses or with respect to both these acceptations was by pouring of it out upon them or sprinkling them with it as is witnessed by the Holy Ghost in divers places of Scripture Whereby it may and will appear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter part of the verses before quoted do not signifie to dip the person into it but pouring out the Holy Ghost upon the person or sprinkling him with it First As to the manner of the communications of the saving Graces of the Spirit to the Soul in a supernatural work of special Grace upon the Soul This is done and was ever done by applying it to the soul and pouring it out upon the soul or sprinkling them wiâ—h it and not putting the person into the Holy Ghost And this we may see testified from Christ's own mouth in John 3.3 5 8. Except a man be born of Water and of â—he Holy Ghost he cannot see the Kingdom of God Here our Saviour asserteth the necessity of the use of the outward means when the Lord vouchsafeth it to any person or people as well as the necessity of the inward Grace and this to Nicodemus who was of the Pharisees that contemned the outward means Luke 7.30 And how this birth is performed our Lord Jesus sheweth in verse 8. not by applying the person or putting the person into the spirit but by applying the spirit to the person The wind bloweth where it listeth thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth so is every one that iâ— born of the spâ—â—it Though Nicodemus's way was for the person to enter the 〈◊〉 time into his mâ—thers womb So Titus 3.5 6. By the washing of Regeneration and reâ—â—â—râ—â—g oâ— the hâ—ly ghâ—st which he shed on us abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or poured forth on us aâ—â—â—â—◠〈◊〉 â—â—tâ— 2.16 17 33. so Isa 44.3 I will pour my spirit upon thy seed and my blesâ—â—â—g uâ—â—n thy â—â—f-spâ—ing Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts spriâ—kled fâ—â—m an evil Conscience 1 Pet. 1.2 Through the sprinkling of the blood of Jesus Christ Ezek. 36.25 I will sprinkle clean Water upon you If that be meant of the spirit then Christ's baptizing is by sprinkling Isa 52.15 So shall he sprinkle many Nations Ezek. 37.3 4 5. Thus saith the Lord to these dry bones Behold I will cause breath to enter into you and ye sâ—â—â—l â—â—â—e and I will lay sinnes upon you and bring flesh upon you Ephâ—s 2.1 Yâ—u hath be qâ—â—â—â—â—â—ed who were dead in trespasses and sins By life entring into us we have our natural q 〈◊〉 〈◊〉 g at first and so also we have our spiritual quickning and not by our entring into â—â—e so we are said to receive of the abundance of Grace and gift of R ghteousness Pâ— m. 5.17 and to receive the holy Ghost Acts 10.47 And to râ—â—ciâ—e of his fâ—lness John 1.16 And to as many as received him John 1.10 11. And all that we are made partakers of 1 Cor. 4.7 and what
is called receiving in Acts 10.47 is by the same Apostle called baptizing with the hâ—ly ghost Acts 11.15 16 17. Zech. 12.10 I will â—â—ur out my spirit upon the house of David and the Inhabitants of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Joel 2.23 So also the baptizing with the holy Ghost when it iâ—â—â—kâ—n and intended to â—â—â—nifie the common gifâ—â— of tâ—e spirit in an extraordinary manner communicated to any in the primitive timeâ— enâ—bling them to speak with divers kinds of Tongues or to work Miracles The way and maâ—ner of their p rtaking of it in this kind was by its falling upon them pouring out upon them sâ—â—dding upon them c. Compare a few Texts of the blessed word of God and see it fully proved Acts 1.5 For John truly baptized with Water but ye sâ—all be baptized with the â—â—lâ— ghost not many days hence This I sâ—ppose none can deny but our Saviour here intâ—ndâ— by tâ—e bapâ—izing with the Holy Ghost his pouring out his spiâ—â—â— upon hâ—â— Disciples at 〈◊〉 feast of Pâ—â—â—â—â—oâ—â— A t s 2.2 3 4. And sâ—ddenly there caâ—◠〈…〉 heaven as of a riâ—â—ng 〈◊〉 wind and it filled all the house where they were sitting and there appeared to them cloven Tongues like as of fire and it sat upon each of them This our Lord Jesus calleth baptizing with the holy ghost not many days before and this appeared to them and sat upon them and they were filled with it which sheweth that it entred into them but they were not dipped into that And this Peter does confirm by proving it to be the fulfilling of the Prophesie of Joel Joel 2.28 Acts 15.16 17. And it shall come to pass in the last days saith God that I will pour out my Spirit upon all flesh not dip or pour them into it and Verse 33. it is called shedding upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Acts 1â— 44 While Peter spake these words the holy Ghost fell on all them which heard the word Observe they were not put or dipt into that but the holy Ghost fell on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Compare this Text with Acts 11.15 16. When Peter was contended with for going into these men uncircumcised he is rehearsing and expounding the matter in order to them and he saith As I began to speak the holy Ghost fell on them as on us at the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 16. Then remembred I the word of the Lord how that he said John indeed baptized with Water but ye shall be baptized with the holy Ghost where by the way observe That in the same manner that the Apostles were baptized with the holy Ghost all others that did partake of it either in the special Graces thereof or in the common Gifts thereof in an extraordinary manner all others did partake of it and were baptized with it also and that though here is mention made only of the common gifts Acts 10 45 46. yet the special saving Graces thereof is intended and to be understood also as being poured forth upon these persons too as may appear from Verse 18. When they heard these things they held their peace that is from contending and glorified God saying Then hath God also to the Gentiles granted Repentance unto Life and Peter testifyeth that God put no difference between the believing Jews and them purifying their hearts by Faith Acts 15.9 where the holy Ghost does call baptizing purifying See also in John 3.23 25 26. Psalm 51.6 7. Heb. 9.13 14. Titus 2.14 compared with Titus 3.5 6. Mal. 3.3 Matth. 3.12 Isa 1.25 Psalm 79.9 James 4.8 John 15.2 Heb. 1.3 that which is called elsewhere Baptizing with the holy Ghost and sprinkling with the blood of Christ is here called Purifying By all which forequoted Texts it is evident with all clearness and plainness That baptizing with the holy Ghost when it is spoken of the work of the Spirit of God by Christ or from Christ upon the Soul we must understand the pouring out of the holy Ghost upon the Soul in the Gifts and Graces thereof and the sprinkling or purifying of the Soul with the blood of Christ and that when our Lord Jesus did tell his Disciples that they should be baptized with the holy Ghost Acts 1.5 he did intend the pouring out the Spirit upon them and filling them with the holy Ghost and not their being put or dipped into the Holy Ghost And this John did intend by it and this all the Apostles and the Church of the Circumcision did understand it how else should they understand what the Apostle Peter did mean and intend by it in Acts 11.15 16 17. and they make suitable observation upon it Verse 18. and how else could they understand what Peter did mean and intend Acts 15.7 8 9 10. And if John the Baptist did intend dipping by the word Baptized or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first part of the Verse when he said I indeed have baptized you with Water and intend pouring upon or sprinkling with in the latter part of the Verse when he speaks of Christ's baptizing them with the holy ghost then John the Baptist must understand and intend two things by this one word in the same Verse clean contrary one to the other and this about the same Subject to the same auditory at the same time and this when his baptizing with Water was to be a sign type figure and representation of Christ's baptizing them with the holy Ghost and with fire But I suppose that many of them that argue for this directly contrary signification of the word in this Text would be very unwilling to be took and dipt in fire but if John the Baptist should have intended such directly contrary things by this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his first speaking of and prophesying to the People of Christ's baptizing them with the holy Ghost how then should all the people and multitude understand what John did intend by Christ's baptizing them with the holy ghost What Souls living that had been bred up under such a superstitious formal Ministry as the Scribes and Pharisees were and that never heard nor saw a Prophet of the Lord before nor this Prophet â—either till then for all that any can prove come forth and heard John speak one word twice in one verse and he intend such contrary things by it should have been able to understand what he did mean as to the manner of the performance of it By this Baptizing with the holy Ghost They might understand what he did mean by baptizing with water because he had baptized them But how should they understand how Christ should baptize them with the holy Ghost if John should have intended dipping by his Baptizing and sprinkling by Christs Baptizing He giving no explication of his intention as to any different signification how could any living understand the meaning thereof as to Christs Baptizing And if John
Ezek. 36.25 Heb. 10.22 1 Pet. 1.2 Psalm 51.7 what was done with Hyssop was by sprinkling Heb. 9.13 14 19 20 to 23. Joel 2.28 where there is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is used in Ezek. 36.25 though it be rendered Pouring out Lev. 21.10 7. To Sanctifie Eph. 5.25 26. 1 Cor. 6.10 11 12. 2 Thes 2.13 1 Pet. 1.2 Rom. 15.16 8. To pour upon or to pour out Acts 10.44 Isa 44.3 Acts 2.16 17 33. Zech. 12 1â— Joel 2.28 29. 9. Sometimes shedding upon which is the same with pouring upon Acts 2.16 17 33. Titus 3.5 6. 10. Sometimes to fall upon Acts 10.44 Acts 11.15 Acts 2.3 4 5. It sat upon each of them It is expressed and set forth by Receiving as well as Pouring upon or Sprinkling Acts 10.47 Which have received the holy Ghost as well as we The same Title is given to it Acts 19.26 and Acts 8.15 17. And by the laying on of hands upon them as means and not putting them in the hands so also the Children received the blessing Mark 10.13 14. and that which is called Baptizing is called the holy Ghost being given to them Acts 11.15 16 17. Acts 15.7 8. and being granted to them Acts 11.18 and it is called a being filled with the holy Ghost and not our filling the Holy Ghost Acts 2 4. Acts 9.18 The receiving the remission of sins and the gift of the holy Ghost Acts 2.38 and the giving repentance and remission of sins and a washing away of sins Acts 22.16 Acts 11.17 18. and it is expressed by Christs breathing upon them and said Receive ye the holy Ghost Compare that Text John 20.22 with John 3.3 5 8. The wind bloweth where it listeth and the first breathing of life into our Nostrils Gen. 2.7 and with the way of the typical Resurrection of the whole Church of God Ezek. 37.3 4 5 6. The Spirit of Life entred into them and flesh and skin came upâ—n them Eph. 2.1 You hath he quickened Rev. 11.11 The Spirâ—t of Liâ—â—â—ed into them and though it be thuâ— clear that is is applyed to us and not we to tha◠〈◊〉 the same thing is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 3.5 6 So Rev. 1.5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so â— Cor. 6.11 But ye are washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the same thing is intended as when it is called Baptizing Purifying or Sprinkling Acts 11.15 16 17 18. Acts 15.8 9. Heb. 10 22. 1 Pet. 1.2 Ezek. 36 25. So John 17.17 Eph. 5 2â— Sanctifie them through thy truth While Peter spake the holy Ghost fell on them and this is called Baptizing Acts 11.15 16 17. That he might sanctifie and cleanse it with the washing of Water by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same thing is called being saved 1 Pet. 3.21 Titus 3.4 5 6. 2 Tim. 1.9 and also a being in Christ and being a new Creature and being born again John 3.3 5 8. 2 Cor. 5.17 and it is called a putting the fear in the heart and writing the Law in the Inward Parts Jer. 32 4â— Heb. 8. and putting the Spirit within him or the Spirits being put in them Isa 59. ult To sprinkle or put upon or pour upon signifie one and the same Lev 21.10 and putting Dust upon the Head and sprinkling Dust upon the Head are all one and heaping the Dust of the Earth upon the Head of the Poor it signifieth a being buried or in all one condition with the dead Job 2.12 Job 42.6 Amos 2.7 Ezek. 27.30 Revel 18.19 Besides many are against Infant Baptism because they say they must not put a seal to a blank But by this they must grant that the way of Baptizing is by applying water to the person and not by putting the person into water For who did ever put the subject to be sealed to the seal But the seal is allways put to the subject to be sealed John 3.33 He hath set to his seal that God is true This proveth that the seal is to be set to the subject sealed and if it be to be performed by dipping the person into water then the person must be the seal and the water the blank If it be but little on the subject sealed and the person the seal or else there must be neither seal nor sealed nor an officer sealing nor the Act of sealing in it If Baptism with water be to be performed by dipping A serious enquiry into and a certain produceing of clear Scripture proof of the right signification and constant acceptation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament only And not how it is taken or used by humane authors in Lexicons or Dictionaries and the acceptation of it in them The clear discovery and understanding how this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Baptize is used in the New Testament by our Lord Jesus Christ and John Baptist and all the Disciâ—les of Christ in the Primitive times and the constant acceptation it had with them and the signiâ—â—cation it carried in it to all succeeding generations as expressed by them and left upon record in holy writ I humbly conceive may have a great tendency to and conduce much to the settlement of the consciences of those that truly fear God and that are willing to be ruled by Gods word That they may not be left under any hesitation and doubt of mind when they are beset with the sorest onsets of the cunningest adversaries As to their right to and regular admission into the visible church and participation of the outward sign and their right seeking and begging for the Inward benefit thereof for them and theirs like David of Old Psalm 51.6 7. And also may conduce much to the promoting and settling of true peace among true Christians that really subject to the word of God And to the rendering of all them that design faction and opinion upon any hand the more inexcusable and the less prevalent in their designs to snare souls if they will not be reclaimed nor silenced Therefore I shall by Gods assistance endeavour to search into the word of God and produce proof how this word was taken to signifie by John the Baptist who was Christs Immediate fore-runner 2. How our Lord Jesus Christ did take it to signifie and what he did intend by his use of it 3. How the Apostle Peter did understand it and what he did intend by it in his use of it in Scripture 4. How Matth. Mark Luke and John that were the four Evangelists and Pen-men of the Gospels did understand it and what they do intend by it 8. How the Apostle James did understand it 9. How The Apostle Paul did understand it who was the great Apostle of the Gentiles and what he did intend by it 10. How all the believing Jews did understand it 11. How all the believing Gentiles did understand it 12. How all the scribes and Pharisees and all the unbelieving Jews