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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
out the acceptation of this one word among these worthy Pharisees and unbelieving Jews whose Element was old Mumsimus let us view the Synonymous terms whereby this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set forth and the matter intended by it expressed in Scripture in their Dialougues with Christ And one word that is frequently used to express the same thing that at other times they expressed by baptizing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is a word that is used to express the same thing that they did at another time call Baptizing It is applyed to washing of the face Mat. 6.17 Which is not by dipping the face into the water if it be taken in a civil sense It is used to express the same thing with Baptize Mat. 15.2 20. and Mark 7.1 2 3 4. and the same thing or action is set forth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Luke 11.38 from the Pharisees own month And our Saviour manifests that it was the mind and practice of all the rest of that Sect. and the holy Ghost witnesseth expresly that it was the mind of all the Jews Mark 7.1 2. and their Practice too And they of Jerusalem as well as they of the countrey Mark 7.1 2. Compared with Luke 11.38 39. They found fault when they saw some of his Disciples eat bread with defiled that is to say with unwashen hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the action or matteriâ— called expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is this Reason rendered why they found fault with some of Christs Disciples for eating bread with defiled hands was Because the Pharisees and all the Jewes except they wash their hands â—ft eat not holding the tradition of the Elders Surely that is a very unfitting and unseasonable time to dip the â—and all over but if it had been but the hands that were to be purified for to cleanse the whole person yet the â—hole person or thing that was to be purified was looked upon as unclean See Heb. 9.19 20 21 22. tho the hands 〈◊〉 â—â—â—son or the outside of the cup and platter were being purified the whole was clean Like the saying 〈◊〉 Saviour to Pet. John 12. â— 10 but Remember we ought that the 〈…〉 it were sprinkled on him By this it appeareth that the application was by sprinkled when expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same we have expressed by the Pharisee Himself in Luke 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any objeâ—â— and say That thâ—se are not the Pharisees expressions in Mark 7.3 4. c. But of the Evangelist I Answer will aâ—y câ—mâ— to that height in Impudency as to accuse the spirit of God speaking in the Pen-men of the holy Scripture as if that was to be questioned Or that they did report falsities And if they did not speak it if the holy Ghost did report it of them is it not authentick It is a great mistake that many are under who Immagine that the washing of the hands we read of in the New Tistament in use among the Jews was a civil washing and so to be performed as persons do now in their civil and humane cleansing of themselves as they please their own way this is a great mistake For their washing of their hands was a religious washing and made matter of conscience among them and agreat piece of their religion If not the most Pharisaical But the purifying was a duty commanded and the manner of it exactly by God Almighty as may appear at full in Lev. 14. Numb 19. and Heb. 9. and the unclean was not to touch the water because whatsoever he did touch was unclean and if he could defile the Sanctuary then surely the water of seperation If he could defile one clean thing he might defile another And God almighty was pleased to appoint a clean person to sprinkle the water upon them and if he did touch the water he was defiled and therefore he was to do it with a Bunch of hyssop Numb 19.18 19 21. verses And the tent and the vessels in the tent that were uncovered were to be sprinkled with the water of separation upon them and thence it is that they are said to make clean the outside of the cup and platter Because they sprinkled the water upon them with the bunch of hyssâ—p And some of the things mentioned Mark 7.4 No one person was no more capable of Dipping than any one is capable of Dipping Persons of any sex or age as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also their cleansing was not by a fountain stream or pool but by water kept in a vessel to that end Numb 19.9 As the blood was sprinkled out of a bason Exod 12.22 The blood of the paschal Lamb and the blood of the Bullocks Exod 2â— 6 7. Compare that with Heb. 19 20 22 23. And John 13.5 The water that Christ purified his disciples feet was out of a bason If that had been their manner to wash the feet by dipping them into the bason then Mary her dropping tears upon Christs feet had been Irregular whereas Christ doth own it for a washing Luke 7.33 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rain But if it could be Proved that the Pharisees did dip yet that could not make it a duty so to do they having no divine warrant for such a way of purifying But in stead of being a duty it was a notorious sin against the very letter of the law And then surely Christ would never have called it a cleansing or purifying that they violated the command of God in the performance of noâ— never would Christ or John Baptist have Imitated them From all which it doth appear to any respector of Scripture that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signifie only to apply the water in baptism to the person and not puttinâ— the person into the water nor any part of the person according to the Pharisees acceptation of the word and by the Testimony of all that have been the great publishers and recorders of it in the New Testament From alâ— which the evidence hath been produced But some may object That what is recorded of the Pharisees and the Jews about their baptizings in the New Testament was but their own traditions and of the Elders And therefore there is no ground to prove that their performance of it was the same way that they performed their legal purifications which was by sprinkling I answer It was theirs for matter having made their ceremonial defilements to come in abundance of more ways and from more things than God made it But as to the manner and way of performance it must be and was the same way as the Lord commanded by sprinkling That so their threshold might be set by Gods threshold and their Post by Gods Post or else their traditions would have been known from Gods commands and
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
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
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
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