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
boldness and confidence to be dipped in Jordan and not to be frighted nor ashamed in the â—yes of such a Multitude and the utter exclusion of all others as could not come by their own natural strength and use their Tongues and that had not attained such a meâ—sure of confidence and boldness so to be served from all right to or participation of Gospel Priviledges Never was the like in any age in the Church of God if it could be proved that it was so When Christ maketh a Cubit in the stature to be the least less than a bit of Bread or a little Rayment Luke 12.23 24 25 26. and when God chuseth the weak things of the World and base things and things despised to confound the strong and honourable and hath forbidden us to glory in Natural Strength 1 Cor. 1.27 28 29 3â— Jer. 9.24 25. 10. It must be the darkest with respect to the discovery of the Grace of God designed to be made known in all Gospel Dispensations First This doth eclipse the freeness of the Grace without respect to any thing in the Creature or subject recipient Rom. 9.21 22. 2. The Impartiality of his Grace without respect to any person Rom. 2.10 11. Mark 16.15 16. 3. The Vniversality and abundance of Grace from a drop to the Ocean and from a Crumb to the Crown Matth. 5.46 47. Matth. 15.27 Zech. 13.1 Zech. 4.6 4. The efficacy of the Grace of God and Blood of Christ Heb. 10.22 Heb. 9.13 14. One drop of that sufficient to cleanse fully 5. The greatness of the Sufferings of Christ how he was broken by Divine Justice that his Blood was sprinkled Isa 63.3 4. 11. It must be the darkest as a sign for the disagreement between the sign and the thing signâ—fiâ—d as to the way and manner of distribution and participation Never the like darkness in any sign of Divine Institution Moses that put a Vail upon his Face was far more clear Psalm 51.6 7. 12. The darkest for the limitation of the Administration to some times of the Year only and to admit them Members of the Visible Church in the hot Seasons or hot Countreys only All admission in such a manner can never be at Winter performed without apparent danger and detriment to the health of the Baptized and the confinement of the performance to some Countreys only and excluding it from others that are not so hot so that they must never be admitted Members in a right Gospel manner and if it was not in a right manner it was contrary to Acts 10.34 35. and contrary to the Commission Math. 28.19 20. Mark 16.15 16. And they had Winter as well as other Countreys John 10.22 and had cold and needed Fire Mark 16.67 Luke 22.55 but we do not read of any cessation of John's Baptizing because it was Winter or heating the Water of Jordan or chusing hotter places because of the cold to baptize in 13. Never the like for non-explication of the Word or the Thing or unfolding of it in any thing our Lord Jesus explained his Parables to his Disciples and dark sayings and though Moses put a Vail over his Face yet his sâ—gn was by sprinkling Numb 19. Lev. 14. Matth. 13. 14. For unparallelness by any other President recorded in the Word as to all that were to be admitted Members of the visible Church Moses did not purifie that way nor was it foretold that Christ or any Gospel Minister should but the clean contrary by sprinkling Nor did the Lord do it that way when he did it by his immediate hand 1 Cor. 10.2 Nor did the Scribes and Pharisees for they professed themselves Moses 's Disciples so that there must be no President for it in the Church of Gâ—d as to the generality 15. For the diversity of the Baptism if it must be done by dipping one part of the person must be baptized immediately and the other mediately by the Cloaths if that be not fully divested and by the hands or other Instruments if the person be universally naked and yet graspt 16. For the difficulty and danger of the Baptized without great strength and firmness of natural Constitution especially considering that God will have Mercy and not Sacrifice 17. As to the subjects of his Exhortation afterwards That he should in his words speak to all to bring forth fruit whether old or young that were capable of cutting down or standing or of being blown a way or burnt up or of being continued in or gathered into the Garner and ye be imagined to baptize in a manner that very few if â—ny were capable to partake of it in And yet threaten them to be Damned if they did â—ot briâ—â— fâ—rth fruit of it 18. That the very act tâ—â—t John should bapâ—ize in should be that by which Christ should be most known and yet he be imagined to do it in that way by which he should not be known That Johns administration shâ—â—ld â—e to bring them to Christ and yet he be Imagined to do it in that way that should be an â—â—â—tacle and obstruction to them from câ—mâ—ng to Christ and believing in Christ when they did see that he Baptized with the holy Ghost Another waâ— how should they believe that Christ was he that John had foretold should come Secondly To find out what signification this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had with our Lord Jesus Christ who was Infinite wisdom it self and of whom it was spoken and fâ—â—â—tâ—ld as the way â—f the communication of his spirit And how he used it with respect to the acceptation of this word by our Lord Jesus Christ and his intent and meaning by it in his expressing his mind by way of promise to his Disciples after his resurrection relating to his Baptizing them with the holy Ghost Wâ— may see it in Acts. 1.5 The mind of our Lord Jesus is so plain and clear concerning his acceptation and intention by this word that he that runneth may read it That he did take it to signifie pouring upon and shedding upon or sprinkling with Or applying of it to the person and not the person to that by dipping him into it is as certain as clear and express For John verily Baptized with water but ye shall be baptized with the holy Ghost not many days hence If we compare this with Acts 2.2 3 4 5. And suddenly there came from heaven a sound as of a mighty rushing wind and it filled all the house where they were sitting and there appeared to them cloven tongues like as of fire which was that particular Baptism with fire that John prophesied of Matth. 3.11 and it sat upon each of them and they were filled with the holy Ghoâ—â— Here every one of the expressions that respects the application manifests it to be applied to them and not they to it and in the same manner that it was applied to them it was applied to all others Acts 10.45 46 47. Acts 11.15 16 17. It came from
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
to be by sprinkling or pouring upon and the external Baptism must be the sign of it 21. Such a manner of Baptizing as was agreeable to the great Gospel Promise that was to be fulfilled in Gospel times Ezek. 36.25 I will sprinkle clean Water upon you and if they will make this to be meant of the Internal Grace they must acknowledge that that is performed by sprinkling and then they must grant the external means the Baptism with Water to be the Sign and Representation and to be the sign of rhe inward and Spiritual Grace or else the exrernal Baptism must not be a sign and if not a sign it cannot be a seal and what it will be then made of who can tell 22. Such a manner of Baptizing as the Blood of Christ is affirmed to speak to all in and that is as the Blood of Sprinkling Heb. 12.24 Heb. 9.13 14 19 20 21 22. 23. Such a manner of Baptising as the meaning and intention of John Baptist might be understood by the Multitude when he expressed the internal and external Baptism by one and the same word without the least of Explanation Limitation or Distinction Matth. 3.11 24. Such a manner of Baptizing they then performed it in as the extremity and violence of the Sufferings of Christ for sin might be represented in the most livelyest manner in that Sacrament and the administration thereof as well as in the administration of the Supper of the Lord that so Grace might be magnified and his love to Sinners the more clearly represented Exod. 12.21 22. Isa 63.2 3 4. Heb. 9.13 14 19. to 23. Heb. 10.22 Isa 52.14 Isa 53.4 5 6 7. 25. Such a manner of Baptizing as will agree with all the Metaphorical Expressions whereby the inward Baptism is set forth by the Holy Ghost in Scripture as in Rom. 6.3 4 5 6. Coll. 2.11 12. Gal. 3.27 1 Cor. 12.13 Having premised some things in general concerning the way and manner in which the Primitive Baptism was performed to the Church of the Jews by John the Baptist and the Disciples of Christ Now let us enquire into those Texts of Scripture in which we have the way and manner of the Administration of this Ordinance by John the Baptist set forth and that is in Matth. 5.11 I indeed baptize you with Water but he that cometh after me is mightier than I he shall bapsize you with the Holy Ghost and with Fire Mark 1.8 I indeed have baptized you with Water but he shall baptize you with the Holy Ghost Luke 3.16 I indeed baptize you with Water but one mightier than I cometh he shall baptize you with the Holy Ghost and with Fire John 1.33 I knew him not but he that sent me to Baptize with Water the same said unto me upon whom thou shalt see the Spirit descending and remaining on him the same is he that baptizeth with the Holy Ghost Here our Translators have and that not without good Reasons and weighty Considerations rendred the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Dialect in the New Testament so that we have good ground to believe that the manner in which John the Baptist performed the Ordinance of Baptism at the first Administration thereof by him was by applying Water to the person and not by applying the person to the Water by dipping of him into Water that he then baptized As the Lord Jesus was prophesied of by John and also does baptize with the Holy Ghost not by putting or dipping the person into the Holy Ghost but by pouring out his Spirit upon the pâ—rson he baptizeth Water is so expressed as to be the Instrument wherewith the action of Baptizing was performed when any action is performed by an Instrument that Instrument is expressed by this word WITH or by some like term to set it forth by or express it to the Understandings of them to whom this action is discovered So Jacob sets forth how he got the parcel of ground that he gave to his Son Joseph he gained it with his Sword and with his Bow Gen. 48 22. Mary washed the Feet of our Lord with Tears and wiped them with the Hairs of her Head Luke 7.38 Lord shall we smite with the Sword Luke 22.49 Now when persons do smite with the Sword they do not take the person and strike him against the Sword but strike the Sword against the person So Matth. 26.67 Mark 14.65 They did strike Jesus with the Palms of their Hands and this was by striking the Palms of their Hands against him and not taking him and striking him against the Palms of their Hands so that the Palms of their Hands were the Instruments with which this action was performed John 13.5 After that he pouereth Water into a Bason and began to wash â—he Disciples Feet and to wipe them with the Towel wherewith he was giâ—ded In all which Texts and many others that might be produced the Holy Ghost giveth us to understand that these things were made use of as means and applyed to the subjects in these various actions by the various Agents performing of them and not the subjects took and applyed to those means as the Tears and the Hairs were applyed to the Feet and not the Feet to the Tears and the Hairs and the Water and the Towel were applyed to the Feet of the Disciples and not the Disciples Feet to the Water and Towel Daemona non armis sed morte subegit Iesus Great has been the noise that has been made in the World and dreadful the Confusion in the Church of God about the manner of external Baptism and abundance of poor confident Souls have affirmed that the manner of the Primitive Baptism was by applying or dipping the person baptized into Water and not by pouring or sprinkling Water upon the person and many good men and great Scholars have too rashly granted the Primitive Baptism to be performed by dipping the person baptised into Water but by what warrant or ground from the Word of God I do not know though I should be glad to know and it is that which maketh me search into Scripture that I might know And if baptizing with Water be taken to shew to us the manner of the performance of the Ordinance of Baptism then we may have some light and also warrant in this case that it was not by dipping or applying their persons to Water but the applying of and pouring out of Water upon their persons by putting the word Dip in the stead or place of Baptize and read the words thus I indeed have dipped you into Water but he shall dip you into the Holy Ghost If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize in the first expression of it by John with respect to what he had done to them do signifie and be understood to signifie to dip into Water then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize must signifie two things in this one
sentence about one and the same Ordinance uttered by the same Prophet at the same time to the same People or Auditory And this when by Divine Appointment one is to be a Sign Figure or Representation of the other and that to this end too that the Understandings of the Auditory to whom it was spoken might be enlightened to understand how they should be partakers of the baptism with the Holy Ghost from the Lord Jesus Christ In the first part of the verse I indeed have baptized you with Water Mark 1.8 Many do imagine that John did mean and intend by the word baptize dipping and suppose that it is all one as if he had said I indeed have dipped you into Water and so say the word doth signifie to Dip from this and the like Texts but for Scripture Proof of it I know none nor could I ever obtain one Scripture to prove this Interpretation of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from any person that ever I requested it from In the latter part of the verse he shall baptize you with the Holy Ghost There if all the men in the World would gainsay it by the plain expressions of the Holy Ghost in Scripture it does signifie to pour upon to sprinkle or to shed upon It is certain that in the Hebrew and Greek Languages one and the same Root and Theam or word may have and have various significations or acceptations in various conjugations and various moods when they respect various objects and various actions but where can any one produce out of the Holy Scripture one example that one and the same word about one and the same Ordinance at one and the same time by the same Preacher to one and the same Hearers should have or have such a directly different and contrary signification and acceptation as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supposed to have in the Texts before quoted and this when the external Baptism was to be the sign and representation of the inward baptism or else it must cease in nature and be neither Sign nor Seal for all divine signs were and are seals as they signified the things represented by them and the manner of their performances To make it appâ—ar that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signifie pouring upon or sprinkling with the spirit and was so intended by John to signifie he being a Prophet when it is used in the latter part of the verse to express Christ's communication of his Spirit to them and baptizing them with the Holy Ghost may be cleared from many express Texts of Scripture where Christ's baptizing with the Holy Ghost is spoken of and that thing intended Only we may premise First that baptizing with the Holy Ghost is two fold or two things are intended thereby in the New Testament First the communication of the saving Graces of the holy spirit in a supernatural work of Grace upon the Soul of the poor sinner to whom it was or is to be communicated and this was to be and is the special thing signified by the external Baptism with Water and is to be continued in the Church to the end of the World by Christ's Presence with his Servants in his Ordinances though to whom he please or to all that the Father had given him Mâ—tth 23.20 2. There is intended by this phrase Baptizing with the Holy Ghost the pouring out upon some especially them that were to be the first Publishers of the Gospel and the Planters of the Church the extraordinary Gifts of the Spirit or the common Gifts thereof in an extraordinary manner as the speaking with divers kinds of Tongues and the power of working of miracles for the confirmation of the Truth and the publishing of it to all Nations to whom the Lord did send them And the manner of Christ's baptizing with the Holy Ghost in both these senses or with respect to both these acceptations was by pouring of it out upon them or sprinkling them with it as is witnessed by the Holy Ghost in divers places of Scripture Whereby it may and will appear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter part of the verses before quoted do not signifie to dip the person into it but pouring out the Holy Ghost upon the person or sprinkling him with it First As to the manner of the communications of the saving Graces of the Spirit to the Soul in a supernatural work of special Grace upon the Soul This is done and was ever done by applying it to the soul and pouring it out upon the soul or sprinkling them wiâ—h it and not putting the person into the Holy Ghost And this we may see testified from Christ's own mouth in John 3.3 5 8. Except a man be born of Water and of â—he Holy Ghost he cannot see the Kingdom of God Here our Saviour asserteth the necessity of the use of the outward means when the Lord vouchsafeth it to any person or people as well as the necessity of the inward Grace and this to Nicodemus who was of the Pharisees that contemned the outward means Luke 7.30 And how this birth is performed our Lord Jesus sheweth in verse 8. not by applying the person or putting the person into the spirit but by applying the spirit to the person The wind bloweth where it listeth thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth so is every one that iâ— born of the spâ—â—it Though Nicodemus's way was for the person to enter the 〈◊〉 time into his mâ—thers womb So Titus 3.5 6. By the washing of Regeneration and reâ—â—â—râ—â—g oâ— the hâ—ly ghâ—st which he shed on us abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or poured forth on us aâ—â—â—â—◠〈◊〉 â—â—tâ— 2.16 17 33. so Isa 44.3 I will pour my spirit upon thy seed and my blesâ—â—â—g uâ—â—n thy â—â—f-spâ—ing Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts spriâ—kled fâ—â—m an evil Conscience 1 Pet. 1.2 Through the sprinkling of the blood of Jesus Christ Ezek. 36.25 I will sprinkle clean Water upon you If that be meant of the spirit then Christ's baptizing is by sprinkling Isa 52.15 So shall he sprinkle many Nations Ezek. 37.3 4 5. Thus saith the Lord to these dry bones Behold I will cause breath to enter into you and ye sâ—â—â—l â—â—â—e and I will lay sinnes upon you and bring flesh upon you Ephâ—s 2.1 Yâ—u hath be qâ—â—â—â—â—â—ed who were dead in trespasses and sins By life entring into us we have our natural q 〈◊〉 〈◊〉 g at first and so also we have our spiritual quickning and not by our entring into â—â—e so we are said to receive of the abundance of Grace and gift of R ghteousness Pâ— m. 5.17 and to receive the holy Ghost Acts 10.47 And to râ—â—ciâ—e of his fâ—lness John 1.16 And to as many as received him John 1.10 11. And all that we are made partakers of 1 Cor. 4.7 and what
is called receiving in Acts 10.47 is by the same Apostle called baptizing with the hâ—ly ghost Acts 11.15 16 17. Zech. 12.10 I will â—â—ur out my spirit upon the house of David and the Inhabitants of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Joel 2.23 So also the baptizing with the holy Ghost when it iâ—â—â—kâ—n and intended to â—â—â—nifie the common gifâ—â— of tâ—e spirit in an extraordinary manner communicated to any in the primitive timeâ— enâ—bling them to speak with divers kinds of Tongues or to work Miracles The way and maâ—ner of their p rtaking of it in this kind was by its falling upon them pouring out upon them sâ—â—dding upon them c. Compare a few Texts of the blessed word of God and see it fully proved Acts 1.5 For John truly baptized with Water but ye sâ—all be baptized with the â—â—lâ— ghost not many days hence This I sâ—ppose none can deny but our Saviour here intâ—ndâ— by tâ—e bapâ—izing with the Holy Ghost his pouring out his spiâ—â—â— upon hâ—â— Disciples at 〈◊〉 feast of Pâ—â—â—â—â—oâ—â— A t s 2.2 3 4. And sâ—ddenly there caâ—◠〈…〉 heaven as of a riâ—â—ng 〈◊〉 wind and it filled all the house where they were sitting and there appeared to them cloven Tongues like as of fire and it sat upon each of them This our Lord Jesus calleth baptizing with the holy ghost not many days before and this appeared to them and sat upon them and they were filled with it which sheweth that it entred into them but they were not dipped into that And this Peter does confirm by proving it to be the fulfilling of the Prophesie of Joel Joel 2.28 Acts 15.16 17. And it shall come to pass in the last days saith God that I will pour out my Spirit upon all flesh not dip or pour them into it and Verse 33. it is called shedding upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Acts 1â— 44 While Peter spake these words the holy Ghost fell on all them which heard the word Observe they were not put or dipt into that but the holy Ghost fell on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Compare this Text with Acts 11.15 16. When Peter was contended with for going into these men uncircumcised he is rehearsing and expounding the matter in order to them and he saith As I began to speak the holy Ghost fell on them as on us at the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 16. Then remembred I the word of the Lord how that he said John indeed baptized with Water but ye shall be baptized with the holy Ghost where by the way observe That in the same manner that the Apostles were baptized with the holy Ghost all others that did partake of it either in the special Graces thereof or in the common Gifts thereof in an extraordinary manner all others did partake of it and were baptized with it also and that though here is mention made only of the common gifts Acts 10 45 46. yet the special saving Graces thereof is intended and to be understood also as being poured forth upon these persons too as may appear from Verse 18. When they heard these things they held their peace that is from contending and glorified God saying Then hath God also to the Gentiles granted Repentance unto Life and Peter testifyeth that God put no difference between the believing Jews and them purifying their hearts by Faith Acts 15.9 where the holy Ghost does call baptizing purifying See also in John 3.23 25 26. Psalm 51.6 7. Heb. 9.13 14. Titus 2.14 compared with Titus 3.5 6. Mal. 3.3 Matth. 3.12 Isa 1.25 Psalm 79.9 James 4.8 John 15.2 Heb. 1.3 that which is called elsewhere Baptizing with the holy Ghost and sprinkling with the blood of Christ is here called Purifying By all which forequoted Texts it is evident with all clearness and plainness That baptizing with the holy Ghost when it is spoken of the work of the Spirit of God by Christ or from Christ upon the Soul we must understand the pouring out of the holy Ghost upon the Soul in the Gifts and Graces thereof and the sprinkling or purifying of the Soul with the blood of Christ and that when our Lord Jesus did tell his Disciples that they should be baptized with the holy Ghost Acts 1.5 he did intend the pouring out the Spirit upon them and filling them with the holy Ghost and not their being put or dipped into the Holy Ghost And this John did intend by it and this all the Apostles and the Church of the Circumcision did understand it how else should they understand what the Apostle Peter did mean and intend by it in Acts 11.15 16 17. and they make suitable observation upon it Verse 18. and how else could they understand what Peter did mean and intend Acts 15.7 8 9 10. And if John the Baptist did intend dipping by the word Baptized or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first part of the Verse when he said I indeed have baptized you with Water and intend pouring upon or sprinkling with in the latter part of the Verse when he speaks of Christ's baptizing them with the holy ghost then John the Baptist must understand and intend two things by this one word in the same Verse clean contrary one to the other and this about the same Subject to the same auditory at the same time and this when his baptizing with Water was to be a sign type figure and representation of Christ's baptizing them with the holy Ghost and with fire But I suppose that many of them that argue for this directly contrary signification of the word in this Text would be very unwilling to be took and dipt in fire but if John the Baptist should have intended such directly contrary things by this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his first speaking of and prophesying to the People of Christ's baptizing them with the holy Ghost how then should all the people and multitude understand what John did intend by Christ's baptizing them with the holy ghost What Souls living that had been bred up under such a superstitious formal Ministry as the Scribes and Pharisees were and that never heard nor saw a Prophet of the Lord before nor this Prophet â—either till then for all that any can prove come forth and heard John speak one word twice in one verse and he intend such contrary things by it should have been able to understand what he did mean as to the manner of the performance of it By this Baptizing with the holy Ghost They might understand what he did mean by baptizing with water because he had baptized them But how should they understand how Christ should baptize them with the holy Ghost if John should have intended dipping by his Baptizing and sprinkling by Christs Baptizing He giving no explication of his intention as to any different signification how could any living understand the meaning thereof as to Christs Baptizing And if John
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same signification and also in those Texts where Christ's baptizing with the Holy Ghost is spoken â—f and the same thing intended and how would it have overturned John's Baptism from being a Sign and Representation of Christ's Baptism with the Holy Ghost And if it had not been a Sign why should John mention and foretell Christ's baptizing them with the Holy Ghost To deny it to be a Sign is to deny the nature of the Ordinance and cut it off from being a Seal of the certainty of Christ's coming and baptizing with the Holy Ghost And if it be not a Sign of Christ's baptizing with the Holy Ghost how can it be a Sign of burying with Christ Can it be a sign of our partaking of any thing of the benefits of Christ's death if it be denyed as a sign in its nature And a sign of our partaking of the Spirit of Christ by whom all these things are made ours and communicated to us as the only agent thereof all the Gifts and Graces thereof being the fruits of Christ's Death and Resurrection Tit. 2.14 1 Pet. 3.21 Gal. 5.27 If John's Baptism had not been a sign of Christ's baptizing with the Holy Ghost how would his administration have consisted with Christ's commendation of John's Ministry for clearness beyond all the Prophets that were before him Matth. 11.6 7 8 9 10. Luke 7.19 20 26. How would it have been darker than Moses's Signs Psalm 51.6 7. and how would it have consisted with the peoples commendation of John for speaking Truth of Christ in all that he spake of him his Baptism was a moral discovery of Christ and his Baptism John 10.40 41 4â— The Holy Ghost does call the external Baptism A Figure Sign or Type 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Heb. 9.24 Similis formae it signifieth a Figure by its similitude or likeness representing some what as the Ancients did call the Bread and Wine in the Lords supper figures of the Body and Blood of Christ. It signifieth the truth it self by a similitude or certain analogy answering to the Type or figure Typus alii typo respondens as the Tabernacle and Temple were Types Heb. 9.24 a figure is the relation or fashion that one thing hath with another Now if the holy Ghost saith that Baptism is a figure how dare any to deny it or do contrary and if they do will that make the ordinance null and void as to the Nature of it Is what men say or do a rule to be followed and Gods Ordinance and Word to be slighted And if it be a figure or type what must it be a type of must it be of salvation in heaven as happiness or of salvation from sin by grace in the work of the spirit of God upon the soul The holy Ghost mentioneth that as that which it is a type of the Answer of a good conscience by the resurrection of Jesus Christ 1 Peter 3.21 And this is the Baptizing with the holy Ghost Acts. 11.15 16 17 18. Acts 15.9 Titus 3.5.6 Heb. 10.22 And if it be thus written here is ground for Faith to believe and they that believe otherwise must believe without warrant Zech. 12.10 11. Joel 2.28 Isa 44.3 And besides all this How of necessity must this ordinance of external Baptism be a Sign being the great ordinance of Initiation and Discipling of members into the visible Church which makes it of as great Moment and weight as any divine sign whatsoever of the pouring out of the spirit of God upon the soul And also it must be a sign of that nature in as much as the Lords supper is such a sign and full representation of the death of Christ for the nourishment of souls after they are brought into the Church of God That is called a shewing of the Lords death till he come 1 Cor. 11.26 And what is there in the external parts of that ordinance of the Bread or Wine or what action of the Minister in preparation consecration or distribution or of the receiver but is a pertinent signification and a real and lively representation to us of what our state is by sin and what Christ hath done and suffered for poor sinners If any could prove that John Baptist did Baptize with water by dipping them into water which can never be done by the Bible by any mortal yet if it could be proved as clearly expresly and fully as it hath been proved that Christ did and does Baptize with the holy Ghost by sprinkling or pouring upon yet is not the proof that hath been produced of Christs Baptizing by sprinkling or pouring upon enough to warrant the practice of the Church of God in sprinkling Do not they do best that follow Christ and are not they in the safest way and are we not commanded to learn of Christ and follow Christ and to follow men only as they follow Christ 1 Cor. 11.1 If Baptizing with the spirit be Christs way to sprinkle or pour out his spirit upon them Do they err â—r can they offend that perform the sign which is external Baptism the same way that Christ performed the thing signified thereby Acts 2.2.3.4 5. Acts 11.15 16 17. Titus 3.5 6. Heb. 10.22 And can any deny iâ— unless they can prove External baptism not to be a Sâ—gn And to do that they must gainsay the very expressions of the hâ—ly Ghost 1 Peter 3.21 Or prove that the filth of the body is more than the filth of the soul eiâ—her as to universality or deepness of Impression or deny that sprinkling cannot purge the soul or heart Heb. 10.22 and to deny the expression of the holy Ghost Or deny that they that were but sprinkled were not purged and so condemn Moses in all his Institutions of that kind and the Apostles assertions in Heb. 9.19 20 21 22. and make Davids prayer Impertinent and say that would not serve his turn if God did sprinkle him Psalm 51.6 7. and condemn the great Gospel promise Ezekiel 36.25 and Great Scripture Prophesie Isa 52.15 and gainâ—ay the title given to the blood of Christ that speaketh to all the general assembly Heb. 12.24 And except they can prove the predictions of the way and manner of Christs communications of the benefits of his death to many nations to be Impertinent and Insignificant as that which would never serve turn if he did do it Isa 52. And whatever soul can do this or undertake to gainsay these things I esteem it a great happiness to be kept from such a frame of spirit But after all this If any will or do Imagine that John did Baptize with water by dipping and did so intend when he said I indeed baptize you with water though it hath been proved that Christs Baptizing with the holy Ghost is by pouring upon or sprinkling with Then they must make this Divine sign first of all to be different from all signs of divine institution mentioned 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
clean is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purified and is that whereby their cleansing both External and Internal is set forth and used See Numb 19.19 Lev. 13.34 Mal. 3.3 Ezra 6.20 Prov. 28.9 Psalm 51.12 This Promise respects the cessation of the Blood of Bulls and Goats and the Ashes of the Heifer and yet it should be effectual for purifying by divine appointment and separâ—tion Iâ— any will have this to be intended only of the Internal Baptism the Baptism with the holy Ghost then they must grant that the Internal Baptism is to be performed by sprinkling and doubtless John the Baptist did know this as well as any do or can now and if he did then he must intend sprinkling â—y the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he prophesied of Christ's Baptizing them with the Holy Ghost or else he must contradict the express promise of God And for any to exclude the sign and means here to be contained and intended in the Promise whence then will they have the Means if not from the Promise and why should the manner of the application or administration of the means and External Sign if it be not contained in the promise be made a matter of such weight and moment as to cause such Separation and Division among Christians And why should that which is not contained in the promise be matter so highly set by But if the External Sign and the Manner of the administration of it were not here intended how will this promise respect the Gospel times and the cessation of their blood of Bulls and Goats and the ashes of an Heifer to be done only with Water without any Composition And how should they be able to pray for the fulfilling of it which the Lord saith he would be sought unto by them that he should do it for them Verse 37. as David did of old Psalm 51.6 7. If John Baptists baptism was not what was contained in this Promise how could it be the fulfilling of that which God had spoken by the Mouth of all his Holy Prophets since the World began Luke 1.55 70 to the end Then the Promise must not contain the making plain the way of the Lord nor the means whereby all Flesh should see the Salvation of God Luke 3.6 and they that have Faith to believe these things may for me They muâ—t make the Promise to be fulfilled by means or without means if by means it must be the same way administred to be the Sign representing the thing to be obtained If without means then that renders means needless and then there is no need of exâ—ernal Baptism contrary to Luke 7.30 John 3.3 5. Heb. 10.22 The â—ody is to be washed to draw near to God Secondly Another Argument may be taken from the great Prophesâ—e that respected Gospel times concerning the way of Christs Communications of the Benefits of his Death and Sufferings in Isa 52.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So shall he sprinkle many Nations Doubtless this Prophesie or Promise by way oâ— Prophesie respects the Gospel-times because it mentioneth many Nations for till Christ's coming and till his Death that Naâ—ion only was the only visible Church of G d. If any will limit this to the Internal Sprinkling â—iâ—h the Spirit or Holy Ghost They must grant that Christs Baptism is by way of spâ—â—nkling and that is enough to warrant the Sign and External Baptism to be so administred If any will exclude Baptism to be included in the Text they must make it no means of the seâ—ting forâ—h of the Death of Christ and his Sufferings or else no means of the conveyance of the benefits of it 3. If They lâ—mit it to the Inward Baptism They mâ—st make Natiâ—ns and many nations the subjects of the Inward Baptism which will discover all such of a more larger heart than they have been if they so do To allow many nations the Interâ—â—l Baptism but allow few the external Baptism But for the Interpretation of this text Christs own words in Matth. 28.19 20. is enough But here is certain warrant that John ought to Baptize by sprinkling water upon them How else should this Prophesie be fulfilled with respect to the means setting forth the death of Christ and his way of communicating the benefits thereof The Apostle doth argue the necessity of the Scripture prophesie being fulfilled that respected Judas Acts. 1. and was there not as great a necessity of the fulfilling of this that respected all Nations and Christs Administrations 3. It may be further argued and proved by John the Baptists Intending and Christs pouring upon and sprinkling with by this word Baptize It is proved from express Scriptâ—re that he did intend sprinkling or pouring upon by that word when he prophesied of Christ Baptizing with the holy Ghost and until any either learned or unlearned can prove by Scripture that he intended Dipping by the same words when he spake of his Baptizing with water the acceptation of the word according to the sign and the thing signified must be of one and the same signification to all that will not gainsay express Scripture 4. It may be proved also that John did Baptize by sprinkling or pouring water upon them In that the vulgar even the multitude did understand his meaning and intention when he expressed Christs Baptizing with the holy Ghost and intended sprinkling by the same word at the same time that he expressed his Baptizing with water by And this without the least explanation of or discovery of any different signification or acceptation I Indeed Baptize you with water but he shall Baptize you with the holy Ghost and with fire Here is not the least Intimation of the least difference in the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he intended pouring upon and sprinkling with respect to Christs way of Baptizing and this the vulgar understood it and dâ—d bear witness afterwards that he spake truth of Christ in this as well as in all other things John 10.40 41 42. Now they could never have born witness to the truâ—h of what he spake of Christ had they not understood what was spoken and they understood it though in a state of Ignorance and unbelief for they believed afterwards John 10.41 42. Now it was altogether Impossible that the people should have understood what John did intend by the word Baptize when spoken of Christ Baptizing with the holy Ghost without the least explanation or unfolding if in case he should have Baptized any other way or the word have signified any other way of Baptizing them what it signified with respect to Christs in Johns intentions If any object and say the word have a two fold acceptation I Answer That it hath such a contrary acceptation in any one text in the New Testament Let they that say it Prove it by Scripture Or else let them account what they say herein without warrant from Scripture and what they believe herein to be but an
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
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
that this man doth believe and tâ—at he â—ill but own his own assertions in this case The giving in confessions in writing to satisfie the Baptizor that persons are true converts is not commanded therefore it is forbidden 9. He saith p. 38. That Infants cannot be said as such to be receivers of Christ nor rejectors of him Becaâ—â—e they are capable to do neither And yet he saith God may sanctify some elect Infants in page 38. And demeth it again in page 39. And saith Infants are not capable to repent And in page 49. Affirms that God may sanctifie some elect Infants And can these things be all true How blind soever some are Judged to be yet some have not such wide throats as to swallow these dreadful falsities Gods word gives us warrant to believe that one dry bone is as capable to receive the spirit of life as another dry bone Ezek. 3â— 3 4 5. And Isaac and Jacob was as capable to be said to live in Infancy though in their blood as Abraham when adult Ezek. 16.4 5 to 14. And free grace can of the same lamp make one vessel to honour and another to dishonour And who can be a vessel of honour but by free grace Rom. 9.16 22 23. And that the carnal mind is enmity against God and is not subject neither indeed can be to the law of God Rom. 8.7 And that all the world are haters of Christ by nature in John 7.7 And if they were not then they need not Christ to slay the enmiâ—y nor to reconcile them to God O what dreadful things are these things That this Gentleman assâ—râ—s They that are capable of Election are capable of all things else to which they are elected or else the election must be lost Rom. 11.4 5 6 7 8. And this man doth acknowledge that there are some elect Infants p. 49. And if there were not there could be none of the Adult elect See one blessed scripture that he gainsayeth Isa 65.20 21. And if grace be a lively principle is not sâ—n too to oppose every thing of Christ Rom. 7.23 10. He saith p. 3â— That Baptism Depends as to the right to it upon the positive commands of Christ. And I believe so too Or else it must be will-worship and the Apostles did nothing nor were to teach any thing but what was commanded Matth. 28.20 And then how dare he to affirm that it was a verbal confession that gave them right He must find them that the command or authority of Christ doth not extend to where the Gospel comes Before he can have warrant to deny them right to Baptism and that as a commanded duty And their sin to neglect or reject it Luke 7.30 John 17.2 11. He saith p. 38. We deny that Infants have the habit of faith Answ The scripture saith that all men have not faith and I never thought nor writ that all Infants had But some Infants have had the habits of faith as well as some men Witness Isaac Jacob Samuel Sampson Jeremiah John Baptist But he saith who is able to know that Answer So he saith in p. 34. Who knows who are in a true spiritual sense in covenant with God And then by the force of this mans reason rendered the Adult must not have the habits of faith neither Because it cannot be known And then what is his confession worth if persons will believe his own words and Judge of his confession by what himself saith 12. Observe that until he hath proved that all that John Baptist Baptized were every person of them true converts And that they made out the truth of their repentance by their confession of sin And that this confession was verbal and also that it was a commanded duty And that John required it of them And this to satisfy him And that this confession did gaine their right to be baptized c. To be admitted church members Not one of which things can be proved by Gods word But till he hath proved this and proved it by express scripture his few poor pretended Arguments must go for his own fancies without either demonstration of scripture or solid Reason 13. Observe that his Imagined Interpretation of Mala. 4.1 To prove John Baptist to purge the floor of any and much less of all Infants in the Jewish church is Notorious false as may be cleared from the expressions in the context Because John Baptist was to be sent before that day of the Lord came Mal. 4.5 And the subjects threatned in verse 1. And the proud and those that do wickedly And this Mr. Keach cannot Make Infants Because they could not at that age commit 〈…〉 And he saith Mr. Cotten understands it of the Scribes and Pharises p. 40 41 c. 14. Observe he saith that he hath sheweâ—â—hat the Gospel dispensation hath overthrown the Mosaical constitution of the church of the Jews And that Christ hath â—nto â—n out the fleshly seed as such that is no Infant is to be member of the Gospel Church I pray all you thinking and Impartial men to observe his proof A d that is he hath shewed and that is as true as f he should say he had turned night to day or day to night as to say he had or could shew tâ—at when John the Baptist Baptized them the Church of the Jews was destroyed Anâ— that all Infants are the fleshly seed and that no Infant is or was to be member of the Gospel Church For then he must make all the Infants that were singled out by especial prediction of Gods word to be Martyrs to be none of the Gospel Church Matth. 2.17 18 22 23. Contrary to Christs own words that declare sufferers for him to be of his family or houshold Matth. 10.25 2. Then they that Christ prayâ—d fâ—r and blessed must not be of the visible Church 3. This contradicts the express words of Christ For of such are the kingdom of God Mark 1.13 14 15 4. Then the all in the Church must never receive the kingdom of God if they do not receive it as they that are not to be of the church receive it Luke 18.17 5. Then they were the greatest instruments to stop the mouths of the Scribes and Pharisees and to make known Christs power and praise that were not to be of the visible church Matth. 21.15 16 Do you feeâ— your church with such falsities as these 15. He saith Infants Baptism doth them no good p. 40. There being no promise of bleâ—sâ—ng made to them in their Baptism Observe how contrary this is to the express words of the spirit of God by Peter Acts 2.38 39. The promise is to you and your children And to the Promise declared by John Matth. 3.11 If Infants are not expressed no more are Adult 16. He saith What appears not is not p. 40. and then God must have no church when he said he had reserved seven thousand to himself Their grace did not appear to Peter in Acts
2.37 38. by their confession therefore it was not Their grace did not appear to John Matth. 3.5 6. For else why did he bid thâ—m bring forth fruits Ergo v. 8. 17. Observe he saith that the subjects of Johns Ministry and â—f Christs were all one Then John did not curse and cast out Infants because Christ blessed them and that because they were of the kingdom of God they were to come to him Mark 10.13 14 15. 18. He saith that John left some nay more people to Christ and his Disciâ—les to Baptize than he baptized p. 42. And that John Baptized but few comparatively When the hoâ—y Ghost expresly saith that they of Jerusalem all the region all Judea were baptized of him A d our Saviour condemns them that were not Luke 7.30 Hear O heavens If John left any it must be the good or bad or both If the good only that must be injustice to cast out the good If the bad onlâ— then his church must be pure and Christs Impute And how then should he make them Mr. Keach his living stones for Christ And if he refused the bad why did he threaten them or promise Christ to baptize them If he left bad and good it must be injustice and partiallity And the confession then did not gaine them a right And if he left them for Christ and his disciples to baptize why should he cut them down or strip them of their priviledges as Mr. Keach saith he did upon Matth. 3.9 10. 19. Observe He saith p. 42. That John Baptized them as such that believed in him that was to dye This is contrary to the express word of God Acts 19.3 4. which saith Verily John baptized them saying to the people that they should believe on him that should come after him That is on Christ Jesus And the spirit of God doth expresly say that they believed in Christ afterwards John 10.41 42. And yet this he affirms them to be all true penitents in p. 38. 39 41 42. And this he had the conscience to say in the face of all the express scriptures from Johns own mouth and also from Christs himself and unanswerable arguments to prove it in my treatise p. 52 53 54 55. And he brings not one text to prove they were true penitents If they had been true penitenâ—s when baptised in verses 5 6. why should Mr. Keach dare preach to his Church and print to the world that John took away their priviledges and cut them down in v. 9 and 10 of Matth. 3d. 20. Observe he saith p. 45. That by my argument all the world may be baptized when I argue only for the Baptizing of them that had God for their God Deut. 29 and they to whom the promise did belong Acts 2.38 39. Matth. 3.11 21. Observe he saith that the covenant made with Abraham with his fleshly seed was a carnal covenant and this John the baptist cut them off from in Matth. 3.10 and by this the right of Infants for admission to be church members was all put an end to Ans All that this Gentleman saith or any other to prove the covenant of circumcision to be a covenant of works must all go for nothing but his or their fancies till he or they have proved that Infants at eight days old are capable to know as much of a law of God contained in the word of divine revelation aâ—â— to do as much as the adult and their works to be as valued in law and deserve as good a reward as the adult parent as it is discovered in my treatise in p. 66 67 68 69 70. and which Mr. Keach knew well enough was too hard for him to prove and therefore passed it by in silence But all he saith of this covenant to 〈…〉 â—â—â—â—nant of works is nothing till he hath proved the infant capable of such a covenant And if he could do this yet this wouâ—d but render them the more ceatainly capable of the covenant of Grace And this Imaginâ—tion about the covenant of circumciâ—ion being a covenant of works is one of the dreadfullest falsities tâ—at ever entred into the head of mortals For if it was a law of God The carnal mind is not subject to it neither indeed can be Rom. 8.7 And a notion that the vilest Sâ—dduces either had noâ— received or had not the face to mention in Matth. 22.30 31. Wâ—â—n our Saviour brought Gods being the God of Abâ—aham Isaac and Jacob to prove the resurrection they did not say that that was a covenant of workâ— for the land of Canan only And for Johâ—s cutting them down from such an Imagined covenant in Matth. 3.10 Was never the like heard of For if they were out of the covenant of Grace What had Jâ—hn to do to judge them 1. Cor. 5 1â— And if he should cut them off from this covenant It must be in Judgment or mercy If in Judgmenâ— then they must Immediately be turned out of the good land and all other their mercies If in mercy Then he must make it a priviledg not to have these mercies and the good land And then it was given to them in Judgment and took away in mercy And it must be of all or some If of all it was to make the good as the bad or else there must be none good And they must be cut down as they that had broken the covenant or kepâ— the covenant If they were circumcised they kept that covenant And then it must be injustice to out them down and none could do it by that covenant And if they broke the covenant to take away the covenant was to take away the law and so make them no transgressors and to free them from all obnoxiousness to punishment And was ever tree cut down with laying the ax to the root of it and not strike one stroak Or did ever mortal cut a tree down and then bid him bring forth good fruit Let heaven and earth Judge of this Doctrine 22. Observe he saith that John denyed them their priviledges Matth. 3.9 p. 43. 48. And why then doth the holy Ghost tell them of their priviledge of being the children of the Prophets Acts 3.25 Was not Abraham one of these Prophets Or were others higher than him 23. Observe he saith p. 47. That a command is sometimes attended with a power to charge the soul And if baptism be a commanded duty how dare he say that no Infant had ever any good by baptism 24. Observe p. 46. He saith I make baptism a very Insignificant signe And yet at another time that I make it a converting ordinance either of which I never did 25. Observe his command that he brings for his confession is Matth. 3.8 Did not John require it when he said bring forth fruits And did not Philip require it Acts 8.37 38 c. Answ That command was after baptism Compare Matth. 3.5 6. with 8. And after the confession was made and received And to the Pharisees and
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉