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
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
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
Sadduces chiefly And that is in the plural Number fruits and not fruit and how dare he or any else to limit where God doth not and to require fewer fruits than Gods word doth And to make a verbal confession to be equal with any other fruit of repentance and yet say who can know certainly who is in the covenant of God by it and say that the fruit of the life is the loudest discovery of the change in the heart and yet verbal confession must do all and where can he prove that verbal confession to man is a certain fruit of true repentance as for Philip's requiring a confession that is as false as all the rest For he required none He saith if thou believest with all thine heart thou mayest But not if thou confessest If he or any else say it is Implyed that will be no help to him For if Phillip required or intended to have a confession of the truth of his grace as it is writ in his heart Why did he take a confession of the object of faith and if the Eunuch had understood Philip to intend the discovery of the truth of his faith as wrought in his heart Why did he confess something of the object of faith c. And for the confession mentioned Rom. 10.10 That is a confession to salvation and not to baptism and to God and not to man and of practice and not verbal only The Pharisees baptizing their hands was an honouring God with their mouth that is with their outward man Matth. 15.8 Mark 7.6 Would this Gentleman have persons confess heir sins to him upon their knees as people are to do to God in prayer You that have so required and preached and printed for confession shew your command for such a confession to give right to baptism or publish your repentance and do it no more 26. Observe he saith no doubt of it but it was a confession of actual sins and therefore it did concern Infants Observe if Infants were to be cast out of the Church of God if they could not make it then it did concern them for what they were to be cut off for the Omission of that did concern them Gen. 17.14 and then persons at age must commit those sins or else they could not commit them nor be capable to gain a right by it to be baptized See my treatise from 36. to 55 〈…〉 27. Observe He saith p. 53. That the baptizing with the holy Ghost doth not signify the communication of the savinâ— graces of the spirit to true believers or their participation of them But the vâ—siâ—le gifâ—â—â—f tongues and working of Miracles c. â—et all flesh see this proved false in my treatise He refleâ—ts agaiâ—st p. 51. anâ— also in this ensuing and let all flesh Judge of the dreadful Impudency of thiâ— man that should dare in the face of to many express scriptures produced and undeniaâ—le arguments to aâ—â—ert such â—alsities and for his reproachful slander against me to say I abuse those texâ—s Râ—m 5. â— And Mala. â— Lâ—â—â— 1 1â— Lâ—â— the thinking and Impartial view their expâ—â—â—â—â—on And the argumenâ—â—rom â—n my treâ—â—ise p. 60 51 62 63 64 65. And let all that have a â— gh to feâ—ch a teaâ— to shed fetch iâ— for and shed it for â—his man That shall have the face to stile himâ—elf a pastor of a Châ—rcâ— of Christ and yet dare to preach and print such Notorious falsities And so to censure and â—ondemâ— to hell Gâ—ds faithful Ministers and their consciencious hearers And this when he had noâ— his nor any of his opinion their namâ—s mentioned Nor any reviling givâ—n him And yet in the presence of Atheists Papists Formâ—llists persecutors and prophane can â—ublish it to the world â—nd call what he saiâ—h precious truth of Christ and produce nothing to prove 〈…〉 whâ—â— thâ—se â—hat be doth so reproach hath said and feed the saith of his Câ—urch of Christ with thâ—â—r sâ—â—ings Thâ— Lord help all to make â—t â— lamentation But that all my see my Title-page is not a grand unâ—ruth I shall first prove that the Church of the Jews â—as thâ—n the only visible Church of God 2. That the woâ—d aâ—l doâ—h include and inâ—end Infants as well as adulâ— 3. That this is as expresly dec ared as to the Bâ—pâ—ism oâ— Infants as the adult First That the Church f the Jews was then when John baptized the visible Church of Gâ—d and this is clear in that â—â—hn calls them his floâ—r Matth. 3.2 and they are called his oâ—n Jâ—â—n 1 1â— 11. and the Vineyard â—o â—hem all the servants and the Hâ—ir â—lso was sent Matth. 21.32 to 40. The temple Christ called his Fathers house and his house â—â—hn 2. Matth. 21.12 13. Their house was not tâ—en desolâ—â—e but Christ tâ—reatned them that iâ— should be desolaâ—e Matth. 23. â—7 38. They were the children of the kingdom Matth. 8 and had the kingdom of God but Christ threatned them that it should be taken from them Matth. 21.41 â—4 â—nd sent hâ—s disciâ—les to them only and forbid them to go to another Matth. 10.6 7. 2. To prove that the word all doth include Infant as well a Adult And I shall produce no other texts â—o prove iâ— than sâ—me of them that Mr. Keach doth quote in his 36. p. Where he puts the word all to Jerusalem â—hat I never put in and leaves out â—he word ages that I mention'd p. 36 37. The First text he produceth is Exod. 9.6 That it did noâ— signifâ— everâ— individual Answ But will any have the â—ace to say that there weâ—e no young cattel amongst the old If Mr Keach or any of his mind can and do prove iâ— then I may know what to say but not before Another is John 12.32 Christ drawing all men to him But will he say that he draweth no Infants to him He hath granâ—ed that God doth and may sâ—nctify some Infants And if he grant it is enough p. 38 47 49. So Christs dying for the elect only and not for every Individual But doth not he acknowledge that there are some elect Infants See p. 4â— or 49. of his reflections Another text is Gen. 24.10 All the goods of his master were in his hand And if he can prove th t he had not young asses and camâ—ls in his hâ—nd as well as old ones let all the Impartial thinking persons Judge So that by more tâ—an two or three â—exts quoted by him the word all doth include and intend some of all ages were in Israel and discharge all the rest from any sin guilt or punishment though they did not come Luke 7 3â— and it sâ—gnifieth every Individual Mr. Keach saith in p. 37. When the matter spoken of doth equally concern all and â—f Repentance and Remission of sins and deliverance from hell and death and eternal life by Christ doth not equally concern every soul where the Gospel comes Let all Judges see Acts â— 23 26. Râ—m 2.6 7.
Ghost as if the person should be put into the Holy Ghost And how was it possible that John should put the multitude or all the people and all the region or all Judea persion after person into the water whether he did stand in the water or out of the water himself and take them cleverly out again himself as well as dip them in But as to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in and the acceptation there of It is as the learned observe rendered often as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taken to signifie with see Pools synopsis Criticorum upon Luke 1.17 He shall go before him in the spirit and power of Elias What construction can any make of this phrate in the spirit and power of Elias but with the same spirit that Elias had Was John Baptist put into or dipt into the spirit of Elias and so come into the world Or so come and exercise his ministry among them So Ephes 5.26 That he might sanctifie and cleanse it with the washing of water by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is the outward means applied to them and they are not put into that John 17.17 Sanctifie them through thy truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.12 That I may be comforted together with you by the mutual Faith both of you and me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eph. 6.2 which is the first Commandment with promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 312. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 4.1 and was led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was Christ's Person taken or put into the Devil will any have the Face to maintain such an argument So Luke 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by men or with men 1 Cor. 10.2 They were all baptized unto Moses in the Cloud and in the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was it not with or by the Cloud that they were baptized And was all that great Host taken into Moses and yet it is the same Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that many will have to signifie into in Acts 8.38 Into the water Lukâ— 4.32 his words were with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.17 See your Face with great desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.29 I am sure when I come to you I shall come in the fulness of the bessing of the Gospel of Christ Iâ— the fulnâ—ss could Paul come in that or with that Yet it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Cor. 13.4 1 Thes 4.16 The Lord himself shall descend with a shout with the voice of the Arch-Angel and with the Trump of God is it possible for the Lord himsâ—lf to be put into these or any of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy Soul and with all thy Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.34 Neither by Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in Verse 35 36. Nor by the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 36. Neither shalt thou swear by thy head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 9.34 He casteth out the Devils through the Prince of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.27 28. If I by Beelzebub cast out Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom do your Children cast them out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but if I cast out Devils by the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same words in the Text that are rendred with the spirit John 3.21 That his works be wrought in Gâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can that be meant of being wrought in the Deity or with or by the Grace and strength from God So in the name of the Lord I shall destroy them Psalm 118.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the the name of the Lord which must be with his assistance 1 Sam. 7.45 Then David said to the Philistine Thou comest to me with a sword and with a spear and with a shield but I come to thee in the name of the Lord that which is rendred with in our Translation with is in the Original פ the same with what is rendred in in the latter end of the Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord and how could it be rendred or understood any otherwise than with the assistance of the Lord See also Acts 3.6 Acts 4.30 Acts. 10.16 1 Cor. 6.11 In the name of the Lord and by the spirit of our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we have the same word as in the Texts before quoted Compare Psalm 44.18 with Rom. 8.37 In God we boast all the day We are more than conquerors through him that loved us Psalm 60.12 Through God we shall do valiantly 1 Cor. 7.14 For the unbelieving Husband is sanctified by the Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the unbelieving Wife is sanctified by the Husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can these Texts be construed put or dipt into Heb. 9.25 As the High Priest entreth into the holy place with the blood of others Could the High Priest go in the blood of others into the holy place it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heb. 11.2 By it the Elders obtained a good report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But take one Text more to lay all Gainsayers in this case to silence Heb. 9.22 And almost all things are by the Law purged with blood it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this when the application of the blood was to the persons and this by sprinkling Verse 19. For when Moses had spoken every precept to all the people according to the Law he took the Blood of Calves and Goats with Water and Scarlet Wooll and Hysop and sprinkled both the Blood and all the People Verse 21. Moreover he sprinkled with blood both the Tabernacle and all the Vessels in the Ministry here is a full Text to prove that what was applyed by sprinkling was expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with blood and if any can bring such a Scripture to shew that it doth signifie dipping into when it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they may have some warrant for what they imagine but not till then How any either learned or unlearned can gainsay so many express evidences of Scripture for my part I do not know either by what Learning or Conscience they can do it From all the forequoted Texts it does appear clearly that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly translated with by our Translators and that they have offered no violence to the Text nor to the least particle of it either as to John's baptizing with Water or Christ's baptizing with the Holy Ghost but if they should have it translated otherwise what an apparent contradiction would it have been with respect to the plain expressions of the Holy Ghost in other Texts of Scripture throughout the New Testament where the Particle 〈◊〉
passive voice and then one part of the person must not be in the water before for then it cannot be dipt in nor must one part stand upon terra firma for then that person cannot be wholly passive in the reception of Baptism in the whole person unless any do account the lower part of the person no part of the person or a part not â—o be purified or else do Baptize pars pro toto and yet then but one part of the person can be in the power of the Baptizer and that not solely neither but in such conjunction with the rest that it cannot be wholly passive as it ought to be And is and must be all of the person in the Baptism signified by it Acts 2.2 3 4 5. Acts 11.15 16 17. Titus 3 5 6. Or else if they will have the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie into they must have the meaning to be I have baptized you into water as Christ commands to baptize into the name of the Father Son and holy Ghost But that I suppose none that make conscience will admit of But how any of these constructions not agreeing with Baptism with Water to be a sign of Baptizing with the holy Ghost is yet unknown to some But if the matter of difference do consist in and depend upon the meaning and acceptation of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize then it will be Necessary to enquire into the New Testament how this word is taken to signify there Arguments and Reasons grounded upon Scripture to prove that John Baptist did intend pouring upon or sprinkling by the word Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Matth. 3.11 when he Prophesied to the people that Christ should Baptize them with the holy Ghost in the latter end of the verse And also Arguments and Reasons grounded upon Scripture to prove that he did not intend Dipping by the word Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he told the people that he indeed had baptized them with water in the beginning of 11. verse of Matth. the 3d. When John the Baptist told the people that Christ that should come after him should Baptize them with the holy Ghost and with fire that he did intend by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize pouring upon shedding upon or sprinkling with and not dipping or plunging into may be clearly proved from other places of Scripture First In that the people that were ear-witnesses of what John spake of Christ and eye-witnesses of the manner In which Christ performed that which John spake of him do testifie that all that John spake of Christ was true John 10.41 Now this of Christs Baptizing with the holy Ghost and with fire is one of the things that John did speak of Christ and therefore this was true and intended by John as so to be performed as Christ did perform it when he did come For if John should not have intended and meant by these words that Christ should baptize them with the holy Ghost that Christ should pour out his spirit upon them and shed it upon them or sprinkle them with it which was Christs way of Baptizing them with it Acts 1.5 Acts 2.3 4 5. Then what John spake of Christ could not be true But all that John spake of Christ was true Therefore he did not intend dipping into the holy Ghost by Christs Baptizing them with it but pouring upon shedding upon and sprinkling with by Christs baptizing them with the holy Ghost Acts 2.15 16 17. Titus 3.5 6. Heb. 10.22 1 Peter 1.2 Acts 10.44 45 46. Acts 11.15 16 17. Acts 15.8 9. 2. In that it was ground of faith in the people to believe in Christ John 10.42 What John spake of Christ was true even all things of it and many believed on him there The conjunction copulative knitting together Johns words and the truth of it and their believing sheweth that the things that John spake of Christ being true they believed on him upon that Testimony John had given What was ground of faith in the people and that to many and not a few And in the very place too that John spake these things at first and baptized were certain truths But Johns words or Testimony of Christ was ground of faith to many of the people in the very place where John at first Baptized and spake them Therefore Johns words of Christ were certainly true And therefore John did not mean nor intend by Christs Baptizing dipping into but pouring upon or sprinkling with the holy Ghost by Christ Matth. 3.11 When he did come 3. It may be further Proved from the holy spirit that John was filled with and acted by in the work of his Ministry He was filled with the holy Ghost from his mothers womb and came in the spirit of Elias Luke 1.16 17. Now if it was by the same spirit of truth and holiness that John the Baptist spake by and was acted by as others of the holy Prophets of the Lord were acted by then what John spake of Christ was true and was in every thing intended by him as it should be and was performed by Christ when he came and did perform them Therefore John did intend sprinkling or pouring upon by Christs Baptizing them with the holy Ghost 4. It may be further proved from Johns office He was a Prophet And what John spake of Christ he spake as a prophet foretelling of it both as to the matter and the manner of the performance And that he was a prophet Christ himself doth witness and the greatest of Prophets Matth. 11.7 8 9. And the word of God came to him in an immediate manner as to others of the Prophets Luke 3.2 3 4. And therefore he did intend by Christs baptizing with the holy Ghost his pouring out the holy Ghost upon them and shedding it upon them and his sprinkling them with it which titles the holy Ghost does afterwards give to the thing that John expressed and intended by baptizing Matth. 3.11 with the holy Ghost And for any to gain say it is to deny Johns being a prophet of the Lord. The Prophet did foresee what they foretold Isaiaâ— aw his glory when he spake of him John 12.41 And did not John see it also 5. Another Argument may be taken From Christs giving the Disciples of John a â— stimonâ— that he was the Messias from the works that he did and the manner of his doâ—â—â—f thâ— which is included in the matter of them Matth. 11. â— 4 5 6. Go and tell joâ— agaiâ— things that ye see Which sheweth that Johns Discovery and Prophesie of Christ haâ— been his works And if Christ had not done the things that John â—ad foretold and as they haâ—â—een foretold then they must have been at a loss for the knowledg of the Lâ—rd Jeâ—â—â— to 〈◊〉 â—e Messiah and if John had intended Dipping when Christ should do it by pouring upon Johns tâ—â—â—imony must have been against Christ that he was
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