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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
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
whole word of God in that the sign must be performed one way and the thing signified accomplished another the sign by dipping and the thing signified by pouring upon or sprinkling 2. Then John must take a contrary way to make known the mind of God to the people than ever the Prophets of the Lord did in that he must have contrary meanings by one and the same word about the same Ordinance at the same time to the same auditory 3. Then few of the people must understand what John did intend when he told them Christ should baptize them with the holy Ghost as to the manner of the performance of it But in that he must be a Barbarian to them which is Notoriously false John 10.40 41 42. 4. Then it was Impossible also that they should pray for or depend by faith for the accomplishment of it because they could not tell which way it should be performed Psalm 51.6 7. 5. It was Impossible that they should believe in Christ as the true Messiah that John had foretold when he did appear if John should have dipped them into water and called this Baptizing of them and prophesie that Christ should baptize them with the holy Ghost and express it by the same word and in the same mood that he did his dipping And when Christ did appear if he should not take them and dip them into the spirit but pour out his spirit upon them who of them that believed John to be a prophet indeed would have believed that Christ was the Messiah indeed But it would have been the greatest obstruction to keep them from believing in Christ that could be contrary to John 10.42 6. If this were true then they that Dip must be followers of John and all that sprinkle must be followers of Christ 7. They that would make this to be the meaning of John by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about his own practice of Baptizing must make Johns Manner of Baptizing to be humane except they can prove it by some warrant of Scripture And then also their faith must be humane that believe it and their practice humane that follow it without they can shew express warrant for it as hath been shewn for Christs Baptizing by pouring upon or sprinkling with his spirit 8. They that can pervert Johns words to the people may pervert the words of Christ himself also in Acts. 1.5 And the words of the Apostle Peter Acts 11.15 16. speaking of Johns Baptism and all other Scriptures with as good warrant as they do this But besides a little further to view the words What can be made of these words Matth. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed baptize you with water or in water Is there any ground for any to Imagine that the meaning must be I have dipped you in water Then they did not go in themselves nor came forth themselves for if they went in and came out themselves then he could neither dip them in nor take them out And if He dipped them in it must be the whole person for he speaks to them as Individuals and to every individual of them and makes no limitation of any particular part of their persons that he had dipped And it must be in their wearing apparel for we read of no devesting of them And when any can prove by Scripture that any one Minister of ordinary strength can dip all sorts of persons of whatsoever age sex condition stature or dimension they be in a whole region or in City and Countrey then I hope I shall have faith to believe such Doctrine But till I have the word of God for it I must and do esteem it Impossible though if it could be done there must be a twofold Baptism One Immediate and the other Mediate by the clothes And if it be taken I have baptized you in water then the meaning must be that he spake the words while they were in the water and whether they went in or he put them in that respects nothing of the act but must be in order to the act of his Baptizing of them And this Argueth nothing to prove by way of distinction whether the water were cast or sprinkled upon them in the water or whether they were dipped further in But if it gives ground for either It is for sprinkling or pouring water upon them For in case a person be took and cast into the water or dipped in and there held while the words are spoken which gives the form to the Ordinance to distinguish it from all other the person might be stifled If John spake no more words in his Administration than what is commanded by Christ to be said now yet some weak constitutions must and would be stifled if they were held under water so long But if Water be poured or sprinkled upon them there can be no danger of any harm as to the pouring upon And if any take the act to be done by John while they were in the water then we have no ground from hence of the alteration of the position of the person baptized in the reception of the Baptism in water And if the person must be in water to be baptized then this condemns the baptism in the Red sea for they were upon dry land Heb. 11.29 1. Cor. 10.2 And if the words be strictly taken I have baptized you in water Then the stress of the sense must lie not as to the manner whether it be done by dipping or sprinkling nor can the form of words yield any proof for it but only that the person Baptized be in water when the act it self be performed by the Baptizer nor whether he be under water or not so he be baptized in water and then Pauls was not this way who was baptized in a house Acts. 9.18 and how any will prove the baptizing of the three thousand in some part of an Artificial day was while they were in the water is unknown Acts. 2.41 42. c. But if any will have the meaning to be I have baptized in water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have dipped you into water then they must shew when and where in the New Testament the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in is so used to signifie by the holy Ghost with respect to this Ordinance And then they must make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie only to dip when John speaks of his baptizing with water as it hath been â—roved to signifie only to pour upon or sprinkle with when it is referred to Christs baptizing And then Thirdly they must make the difference to be in opposition to sprinkling in the dipping into the water and the words to be spoken while they be dipping in and then whether they be under water or not is not significant so they were dipped in But it must be in such a manner as the baptized must be wholly passive in the act and no coagent or coadjuvant for they were Baptized in the
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
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
and Gospel despisers did understand it and what they did intend by it in their use of it Whensoever it is used in the New Testament it is used to set forth either the Internal or External Baptism or else the Religious ceremonial washings of the Jews and they taken as appointed of God signified as much as our external Baptism For every one that was unclean or defiled was not to come into the Sanctuary or Tabernacle nor to touch the holy things nor was he to have any remission without purifying Numbers 19. Heb. 9.19 20 21 22. The like to which our saviour declared against the despising of Baptism when it might be had and the necessity of the acceptation and use of it Luke 7.29 30. John 3.3 5 8. Certain truths of Scripture that are to be regarded as rules In the Enquiry into the true signification and constant acceptation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by keeping to which the General and also special scope and agreement of the contexts and Analogy of Scripture may not be departed from In the enquiry about this word First such a signification of this word cannot or ought not to be taken or received in the New Testament as will not consist with the external ordinance to be an Outward and visible sign of the Inward and spiritual grace thereby signified represented and typified out to all that by faith receive it or by unbelief reject it If the ordinance as to the manner of its Administration is not a sign the nature of it is destroyed 1 Peter 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. No such signification can or ought to be taken of this word in the New Testament As would force John the Baptist to mean two contrary things by the same word at the same time to the same people about the two parts that constitute one and the same ordinance and when one was to be the sign and representation of the other and he Intend and design to set forth by his expressing himself by the same word the external part to be a sign of the Internal grace He being a prophet and speaking by the spirit of Prophesie Matth. 3.11 Acts. 1.5 1 Peter 3.21 3. No such signification can be taken of this w rd in the New Testament as will not agree with the accomplishâ—â—nt of the Scripture Pâ—ophesies concerning Gospel times Isa 52.15 Psa 44.3 Joel 2.28 Acts 2.2 3.4 5 16 17. Acts 1â— 44 Acts 11.15.16 4. No such acceptation or signification can be had from the New Testament of this word that will noâ— agree wiâ—h the accomplishment of the great Gâ—spel promise to be accomplished especially in Gospel times Ezek 36.25 Which is to sprinkle clean water upon his people and to cleanse them from all their filthiness 1 John 1.7 5. Nâ— such signification can be taken of it according to Scripture and the mind of God in the New Testament as will not agree with the Glâ—rious title given to the blood of Christ that sets forth the Manner of the application of it by the holy spirit to poor sinners Heb. 1â— 24 It is called the blood of sprinkling 6. No such significaâ—ion can be taken of this word in the New Testament as wiâ—l not agree with the express words of Scripture setting forth the same work of grace upon the souls of poor sinners that is sometimes called baptizing with the holy Ghost Acts. 1.5 Matth. 3.11 Acts 11.15 16 18 At other timâ—s calling it sprinkling with the blood of Jesus Christ 1 Peter 1.2 and having our hearts sprinkled from an evil conscience Heb. 10.22 Which he shed on uâ— abundantly Titus 3.5.6 Acts 2.15 16 33. 7. No such signification can be had from Scripture of this word as would render that part of the Ministerial work and office an act Impossible for any one constituted officer of a compeâ—ent measure of the strength of an ordinary man and of that stature and proportion to perform to all sorts sexes ages and conditions of men person by person or one after another 8. No such signification of this word can be had from the New Testament as will not agree with the speediness pertinency and suitableness of the questions and answers made and returned by this word in Scripture concerning the various things about which it is used to set forth and signifie the things they discoursed of Or no such interpretation as would render John Baptist and our Saviour and all his Disciples more Imperfect in their understandings than many pretend to be Now. 9. No such signification or acceptation can be had from the New Testament by any whatsoever as would force the holy Ghost to intend that by this word in the New Testament when it is used to express and set forth external Baptism with water That it should have that signification that the holy Ghost does always express another word in the New Testament by John 13.26 Dipping is always expressed by the spirit of God by another word in the New Testament but never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the same thing that is sometimes rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at other times rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do properly signifie sprinkling 1 Peter 1.2 Heb. 17.22 Heb. 12.24 Acts 1.5 Acts 11.15 16 18. Dipping is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.26 Luke 16.24 Revel 19.13 10. No such significaâ—ion or acceptation can be had from the New Testament of this word as will not agree with the synonymous terms and words whereby the holy spirit of God does sâ—t forth and express the same thing thaâ— at other times he calls Baptizing as purifying Acts 15.9 cleansing 1 John 1.7 purging Heb. 9 13 14. Pouring upon or shedding upon Titus 3.5.6 c. 11. No such acceptation of this word can be had from the New Testament as will admit of divers ways and Manners of the publick performance of this great ordinance of Baptism that is such an express instituted Gospel duty Matth 28.19 John 1.25 to 34. and as would make the same word to have two contrary s gnifications about the way of the administration of one and the same external sign of Baptism with water 1 Cor. 10.2 compared with Matth. 3 11. Eph. 4 5 12. No such acceptation or signification of this word can be had from the New Testament as will admit of Boasting to any flesh 1 Cor. 1.29 For that is wholly excluded from all â—â—esh both of Jew and Gentile by the Gospel Rom. 4. Rom. 3.27 13. Not such a signification of this word can be had from the New Testament as would render the Institutions of God by Moses then in force Insignificant and Insufficient For they are all expâ—essed by a noun whereby Johns baptism and Christs baptism are expressed by Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Matth. 3.7 Matth. 20.22 14 No such acceptation as makes God to prefer sacrifice before mercy 15. Not such an
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
〈◊〉 as to external Baptism In that he was a minister of the circumcision to confirm the truth of God made to the Fathers Rom. 15.8 The circumcision comprehended the Infant eight days old as well as any adult person and in the same capacity he was looked upon as the Adult And the Adult could not have been in the capacity with the Infant to be of the Circumcision if he were an Israelite and had not been circumcised in Infancy And upon the same account and cause that he was the Minister to one he was the minister to the other and that is for the truth of God to confirm the promise made to the fathers Now if this text be any way objected against as to the matter in hand it must be because that Baptism did not come within the external administrations of Christ as Minister and if it did not I wonder where any will place it Or to what they will attribute it And what they will make of Christs Ministry Gal. 3.5 I would pray all such to view that text If any will object and say that by circumcision we be to understand the Circumcision of heart I Answer who should circumcise them in heart for to be subjects of Christs Ministry And if none but the circumcised in heart then this must exclude the Elect of God uncalled and who shall bring them in 3. If it were that it did intend the circumcised in heart only yet that will not exclude children For Christ has done that work for some of them too As Isaac Sampson Jacob c. 4. This must make that we must bring grace to the Lord Jesus and not come to him for it Ezekiel 36.27 5. To limit it to the circumcised in heart only must make the subjects Ministry to be Invisible and the Ministry to be the Internal work of Christ in perfecting what he hath begun in any Soul or else to make that Internal grace can and does live only with external means for Nourishment Let men and Devils make what cavils they will against this text It is clear from this text That the subjects of Christs ministry were Infants as well as the Adult And if so Then all the Acts of it must be such and especially Baptism such as they were capable of partaking of and Sharing in Or else Christs ministry must be undertaken in vain his ministry respected all that the promise respected or did appertain to And if it did not appertain to children see Mala 4 6. Isa 44.3 Joel 2 2◠29. Acts 2.38 39. And if that did appertain to the youngest Infants then they were as certainly the subjects of Christs Ministry as the adult And then Baptism which was one special part of his external Ministry must and was performed by sprinkling and not by Dipping the subjects of his Ministry being not capable of it All the Fathers were Baptized in the Red Sea which must comprehend the smallest Infant as well as the person adult and that was done by Christ as Minister to the Circumcision 1 Cor. 10.2 If any had no right to Baptism they had no right to any thing else of Christs Ministry For that is the door of Admission to All other parts of it or priviledges to be enjoyed as visible members And of such this text speaks Christ being sent to them as such Matth. 15.24 Thirdly Let us enquire how Peter the Great Apostle of the Circumcision did accept this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what he did intend by it in his use of it who was the first great and Eminently successful Preacher among them after Christs Resurrection and the first user of this word after that time That he did understand falling upon pouring upon shedding upon and sprinkling with as to the Internal Baptism is clear from his own Express words compare Acts 10.44 45 47. with Acts 11.15 16 17. and Acts 15.7 8 9. Acts 2.2 3 4 5 16 17 33. and 1 Peter 1.2 The Hebrew word in Joel 2.28 The text which Peter saith was then fulfilled is the same with that in Ezek. 36.25 Rendered sprinkling from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as to the Administration of the external sign which is Baptism with water we have it also as clear in that he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a type 1 Peter 3.21 Now it could never be a sign type or figure If not done in that way as to represent the manner of the performance of that it typified out which was Christs pouring out his spirit upon his people Acts 2.15 16 17 33. 2. By his pressing of it as the duty of all by way of command to whom the promise did belong and that upon the account and reason of the promise belonging or appertaining to them Acts 2.38 39. 3. Also his expressions by way of question to all when he was in the assembly where many were met together in Cornelius his family or house Acts 10.46 47. can any forbid water that these should not be baptized who have received the holy Ghost as well as us If any will deny childrens or Infants being there they must deny the whole Scripture If Acts 15.6 7 8 9 10 11 13 14 15 16 17. betruly rightly consider'd And if any object say There were no children there because they that are there spoken of were heard to speak with tongues I answer that will rather confirm that they were there For their speaking could not be a greater miracle than their speaking with tongues And the Babes and sucklings in the Temple had as eminent a priviledge to set forth the praises of Christ Matth. 21.14 15. And these were also under a promise as well as them Psalm 8.1 2 3. Joel 2.28 29. Isa 52.15 Acts 2.39 4. By the Title that he giveth to Baptism and that is purifying Acts 15.9 The term whereby the legal purifyings were set forth which were performed by sprinkling Compare that text with Heb. 9.13 14 19. to 24. Mark 1.40 41. Luke 11.38 39. The same with the external baptism and the end of Christ is set forth by this title as to his dying for us Titus 2.14 That gave himself for us to purifie to himself a peculiar people and the Application of his blood to us is by sprinkling 1 Peter 1.2 Heb. 9.14 Heb. 10.22 And it is used by Christ to set forth their legal purifications Matth. 23.25 26. so in James 4.8 Where if it be taken for our purging our selves it must be taken for our use of the means Acts 2.38 2 Cor. 7.1 And it is used to set forth external Baptism John 3.25 compared with John 4.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes from it is used abundance of times in the New Testament which signifieth clean Matth. 23.26 Luke 11.41 John 13.9 10. Fourthly Let us enquire How the holy Pen-men of the blessed Gospel the four Evangellists did understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whose pens this word
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