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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
arise and go into the water But arise why tarryest thou arise and be baptized calling upon the Name of the Lord. And we may see it also in the Disciples of John coming to him with that question about purifying and calling it baptizing that they understood that the word signified not Dipping but sprinkling or pouring upon by calling it purifying John 3.25 26. which is the same that Peter called it Acts 15.9 So Acts 2.38 39. Eleventhly Let us enquire How the believing Gentiles understood this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as their acceptation of it is recorded in Scripture And that we may have some Discovery of from 1 Cor. 10.2 Where their sprinkling in the Red Sea by the Cloud or pouring upon is set forth by this word No man living I suppose that stands in awe of wrangling against Scripture can give any other Discovery than by sprinkling from Scripture of the Baptism there spoken of and this was of the manner of the administration of the visible sign and this expresly and of all the whole host and not of some only And the place where and the kind of it dry ground Heb. 11.29 and the relation they stood unto them in as Fathers by profession though not by natural generation and then all that were exempted baptism of that great host must not own God or have God for their God and that was not Infants a span long in Israel for they had God for their God Deut. 29.10 11 12. and the Baptism of the Corinthians must be by sprinkling to or else they could not stand in that relation to them as children to fathers by profession Unless the Corinthians were of another mind than many are of now who account Dipping the only way and enveigh against sprinkling and account Baptism that way as no baptism for they must renounce that and be dipped though scarce any part can be truly according to Scripture acceptation of Dipping said to be Dipped but only put in some part under water I am perswaded that in our days many would have renounced them to be their Fathers by profession in religion that had been baptized by sprinkling Though how ever men esteem it thus the holy Ghost has stiled them to the believing professing Corinthians And this not such as were truly Godly neither that God had succeeded their outward baptism with the Inward but such as with many of whom God was not well pleased 1 Cor. 10.4 5 6. The like relation is asserted by Peter Acts 15.10 and owned by all in that assembly So in Gal. 3.27 It is called a putting on of Christ and Surely they understood it Though putting on of a garment or any thing else by any person upon another is not by putting the person into the garment or any thing but putting that upon the person So 1 Cor. 12.13 It is called a baptizing by the spirit into one body Now the spirit do not take the person into the Church the body of Christ but confers the priviledg of Adoption upon him John 1.11 12. and what is rendered unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that is rendered into 1 Cor. 10.2 Certainly that Great host could not be put into Moses his person Titus 3.6 It is called a shedding upon and did not the believing Gentiles understand this How then were they taught and how could Titus teach others also and why was it a sin in any to teach otherwise Rom. 6.3 4 5. It is set forth to them as a burying with Christ Did not they understand what it meant Did ever any dead person go into the grave himself Or did ever any bury another without applying the matter wherewith he was buried to him whether earth or stones c. The stone was rolled to the mouth of the Sepulchre in which Christ was buryed Absolom had a heap raised upon him The buryal of a person is putting the Corps into the grave in order to be covered with earth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by Sepultura is mentioned Matth. 27.7 The field to bury strangers in where they were laid and covered with earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre a grave or place where the dead are laid not that into which they go Our Saviour did not go into the sepulchre but they laid him there Matth. 27.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Rom. 6.4 rendered by Sepelior signifieth to be buryed or be laid in the earth together buryed hid or concealed It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Matth. 8.21 That in Jer. 8.1 2. Sheweth that when their bones were laid in the open view of all in the sight of the Sun and all the host of heaven and not covered that then they were not buryed Not put into the earth and covered but lay upon the face of the earth as dung The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth such a buryal as Abraham and Sarah had Gen. 25.10 Was not the Sharp knives that J shua made to circumcise the children of Israel applyed to the flesh of the person and not the flesh applyed to the knife Col. 2.11 12. Do any understand what these expressions signifie now and did none of the believers that were wrote unto in these Epistles understand it then That which is called by Christ a being born of water and of the holy Ghost John 3.3 5. is called also by the same spirit a being baptized into one body 1 Cor. 12 13. And being buryed with Christ Rom. 6.4 And baptized into Christ Gall. 2.27 and if it be a baptizing into Christ it must be a new birth for if any man be in Christ he is a new creature 2 Câ—r 5.17 and if this had not been understood how should they know what was wrote or what he meant when he expressed his mind by baptizing into Cnrist Twelfthly Let us Enquire how all the Jews and the Pharisees That were none of the acceptors or embracers of the Gospel and believers in Christ but Rejectors of Christ and John and his baptism did understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how they did use it and to find out what they intended by this word and what they intended by it we may have insight into by considering the matter they expressed by it and the Synonymous terms they used to express the same thing by Now it is clear that it was their religious purification that they expressed by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.38 and Mark 7.4 8. In that our Lord Jesus discovered their intention in it to be a worshiping of God Mark 7.6 7. Matth. 15.7 8 9. Matth. 23.25 26 27. and their way of religious purifying was by sprinkling of the water of separation upon the unclean by a clean person Numbers 19.18 19. Heb. 9.13 14 19. to 23. and they did sin against the express command of God If they did do it any other wise and that the whole of the Religion of â—he Scribes and
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.
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
whole word of God in that the sign must be performed one way and the thing signified accomplished another the sign by dipping and the thing signified by pouring upon or sprinkling 2. Then John must take a contrary way to make known the mind of God to the people than ever the Prophets of the Lord did in that he must have contrary meanings by one and the same word about the same Ordinance at the same time to the same auditory 3. Then few of the people must understand what John did intend when he told them Christ should baptize them with the holy Ghost as to the manner of the performance of it But in that he must be a Barbarian to them which is Notoriously false John 10.40 41 42. 4. Then it was Impossible also that they should pray for or depend by faith for the accomplishment of it because they could not tell which way it should be performed Psalm 51.6 7. 5. It was Impossible that they should believe in Christ as the true Messiah that John had foretold when he did appear if John should have dipped them into water and called this Baptizing of them and prophesie that Christ should baptize them with the holy Ghost and express it by the same word and in the same mood that he did his dipping And when Christ did appear if he should not take them and dip them into the spirit but pour out his spirit upon them who of them that believed John to be a prophet indeed would have believed that Christ was the Messiah indeed But it would have been the greatest obstruction to keep them from believing in Christ that could be contrary to John 10.42 6. If this were true then they that Dip must be followers of John and all that sprinkle must be followers of Christ 7. They that would make this to be the meaning of John by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about his own practice of Baptizing must make Johns Manner of Baptizing to be humane except they can prove it by some warrant of Scripture And then also their faith must be humane that believe it and their practice humane that follow it without they can shew express warrant for it as hath been shewn for Christs Baptizing by pouring upon or sprinkling with his spirit 8. They that can pervert Johns words to the people may pervert the words of Christ himself also in Acts. 1.5 And the words of the Apostle Peter Acts 11.15 16. speaking of Johns Baptism and all other Scriptures with as good warrant as they do this But besides a little further to view the words What can be made of these words Matth. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed baptize you with water or in water Is there any ground for any to Imagine that the meaning must be I have dipped you in water Then they did not go in themselves nor came forth themselves for if they went in and came out themselves then he could neither dip them in nor take them out And if He dipped them in it must be the whole person for he speaks to them as Individuals and to every individual of them and makes no limitation of any particular part of their persons that he had dipped And it must be in their wearing apparel for we read of no devesting of them And when any can prove by Scripture that any one Minister of ordinary strength can dip all sorts of persons of whatsoever age sex condition stature or dimension they be in a whole region or in City and Countrey then I hope I shall have faith to believe such Doctrine But till I have the word of God for it I must and do esteem it Impossible though if it could be done there must be a twofold Baptism One Immediate and the other Mediate by the clothes And if it be taken I have baptized you in water then the meaning must be that he spake the words while they were in the water and whether they went in or he put them in that respects nothing of the act but must be in order to the act of his Baptizing of them And this Argueth nothing to prove by way of distinction whether the water were cast or sprinkled upon them in the water or whether they were dipped further in But if it gives ground for either It is for sprinkling or pouring water upon them For in case a person be took and cast into the water or dipped in and there held while the words are spoken which gives the form to the Ordinance to distinguish it from all other the person might be stifled If John spake no more words in his Administration than what is commanded by Christ to be said now yet some weak constitutions must and would be stifled if they were held under water so long But if Water be poured or sprinkled upon them there can be no danger of any harm as to the pouring upon And if any take the act to be done by John while they were in the water then we have no ground from hence of the alteration of the position of the person baptized in the reception of the Baptism in water And if the person must be in water to be baptized then this condemns the baptism in the Red sea for they were upon dry land Heb. 11.29 1. Cor. 10.2 And if the words be strictly taken I have baptized you in water Then the stress of the sense must lie not as to the manner whether it be done by dipping or sprinkling nor can the form of words yield any proof for it but only that the person Baptized be in water when the act it self be performed by the Baptizer nor whether he be under water or not so he be baptized in water and then Pauls was not this way who was baptized in a house Acts. 9.18 and how any will prove the baptizing of the three thousand in some part of an Artificial day was while they were in the water is unknown Acts. 2.41 42. c. But if any will have the meaning to be I have baptized in water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have dipped you into water then they must shew when and where in the New Testament the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in is so used to signifie by the holy Ghost with respect to this Ordinance And then they must make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie only to dip when John speaks of his baptizing with water as it hath been â—roved to signifie only to pour upon or sprinkle with when it is referred to Christs baptizing And then Thirdly they must make the difference to be in opposition to sprinkling in the dipping into the water and the words to be spoken while they be dipping in and then whether they be under water or not is not significant so they were dipped in But it must be in such a manner as the baptized must be wholly passive in the act and no coagent or coadjuvant for they were Baptized in the
passive voice and then one part of the person must not be in the water before for then it cannot be dipt in nor must one part stand upon terra firma for then that person cannot be wholly passive in the reception of Baptism in the whole person unless any do account the lower part of the person no part of the person or a part not â—o be purified or else do Baptize pars pro toto and yet then but one part of the person can be in the power of the Baptizer and that not solely neither but in such conjunction with the rest that it cannot be wholly passive as it ought to be And is and must be all of the person in the Baptism signified by it Acts 2.2 3 4 5. Acts 11.15 16 17. Titus 3 5 6. Or else if they will have the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie into they must have the meaning to be I have baptized you into water as Christ commands to baptize into the name of the Father Son and holy Ghost But that I suppose none that make conscience will admit of But how any of these constructions not agreeing with Baptism with Water to be a sign of Baptizing with the holy Ghost is yet unknown to some But if the matter of difference do consist in and depend upon the meaning and acceptation of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize then it will be Necessary to enquire into the New Testament how this word is taken to signify there Arguments and Reasons grounded upon Scripture to prove that John Baptist did intend pouring upon or sprinkling by the word Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Matth. 3.11 when he Prophesied to the people that Christ should Baptize them with the holy Ghost in the latter end of the verse And also Arguments and Reasons grounded upon Scripture to prove that he did not intend Dipping by the word Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he told the people that he indeed had baptized them with water in the beginning of 11. verse of Matth. the 3d. When John the Baptist told the people that Christ that should come after him should Baptize them with the holy Ghost and with fire that he did intend by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize pouring upon shedding upon or sprinkling with and not dipping or plunging into may be clearly proved from other places of Scripture First In that the people that were ear-witnesses of what John spake of Christ and eye-witnesses of the manner In which Christ performed that which John spake of him do testifie that all that John spake of Christ was true John 10.41 Now this of Christs Baptizing with the holy Ghost and with fire is one of the things that John did speak of Christ and therefore this was true and intended by John as so to be performed as Christ did perform it when he did come For if John should not have intended and meant by these words that Christ should baptize them with the holy Ghost that Christ should pour out his spirit upon them and shed it upon them or sprinkle them with it which was Christs way of Baptizing them with it Acts 1.5 Acts 2.3 4 5. Then what John spake of Christ could not be true But all that John spake of Christ was true Therefore he did not intend dipping into the holy Ghost by Christs Baptizing them with it but pouring upon shedding upon and sprinkling with by Christs baptizing them with the holy Ghost Acts 2.15 16 17. Titus 3.5 6. Heb. 10.22 1 Peter 1.2 Acts 10.44 45 46. Acts 11.15 16 17. Acts 15.8 9. 2. In that it was ground of faith in the people to believe in Christ John 10.42 What John spake of Christ was true even all things of it and many believed on him there The conjunction copulative knitting together Johns words and the truth of it and their believing sheweth that the things that John spake of Christ being true they believed on him upon that Testimony John had given What was ground of faith in the people and that to many and not a few And in the very place too that John spake these things at first and baptized were certain truths But Johns words or Testimony of Christ was ground of faith to many of the people in the very place where John at first Baptized and spake them Therefore Johns words of Christ were certainly true And therefore John did not mean nor intend by Christs Baptizing dipping into but pouring upon or sprinkling with the holy Ghost by Christ Matth. 3.11 When he did come 3. It may be further Proved from the holy spirit that John was filled with and acted by in the work of his Ministry He was filled with the holy Ghost from his mothers womb and came in the spirit of Elias Luke 1.16 17. Now if it was by the same spirit of truth and holiness that John the Baptist spake by and was acted by as others of the holy Prophets of the Lord were acted by then what John spake of Christ was true and was in every thing intended by him as it should be and was performed by Christ when he came and did perform them Therefore John did intend sprinkling or pouring upon by Christs Baptizing them with the holy Ghost 4. It may be further proved from Johns office He was a Prophet And what John spake of Christ he spake as a prophet foretelling of it both as to the matter and the manner of the performance And that he was a prophet Christ himself doth witness and the greatest of Prophets Matth. 11.7 8 9. And the word of God came to him in an immediate manner as to others of the Prophets Luke 3.2 3 4. And therefore he did intend by Christs baptizing with the holy Ghost his pouring out the holy Ghost upon them and shedding it upon them and his sprinkling them with it which titles the holy Ghost does afterwards give to the thing that John expressed and intended by baptizing Matth. 3.11 with the holy Ghost And for any to gain say it is to deny Johns being a prophet of the Lord. The Prophet did foresee what they foretold Isaiaâ— aw his glory when he spake of him John 12.41 And did not John see it also 5. Another Argument may be taken From Christs giving the Disciples of John a â— stimonâ— that he was the Messias from the works that he did and the manner of his doâ—â—â—f thâ— which is included in the matter of them Matth. 11. â— 4 5 6. Go and tell joâ— agaiâ— things that ye see Which sheweth that Johns Discovery and Prophesie of Christ haâ— been his works And if Christ had not done the things that John â—ad foretold and as they haâ—â—een foretold then they must have been at a loss for the knowledg of the Lâ—rd Jeâ—â—â— to 〈◊〉 â—e Messiah and if John had intended Dipping when Christ should do it by pouring upon Johns tâ—â—â—imony must have been against Christ that he was
not the Messiah 6. From Johns living to see the things fulfilled that he foretold and Prophesied of Christ And should he have foretold it and prophesied of the manner of the performance of this great work of Christ the Donation of his spirit by Dipping them into it when he did come and when Christ was come he should pour out his spirit upon them and John live to see this performed as he did in the Immediate calling of the Apostes that were fisher-men and making them preachers and upon diverse others How would this have proved what John had said to the people not to be true to his face 7. Another Argument may be from Christs testimony of John thas he came in the way of righteousness And if he came in the way of righteousness then he spake and intended truth and not falseness Matth 21.32 8. Another Argument may be to prove that John did intend pouring upon by the word baptize or baptizing with the holy Ghost In that it was discovered to him that Christ should be filled with and receive the holy Ghost that way by its descending upon him and not by Christs being took and put or dipt into that John 1.33 But he that sent me to Baptize with water the same said unto me Vpon Whom thou shalt see the spirit descending and remaining upon him the same is he that Baptizeth with the holy Ghost â— In that the manner of the communication of the spirit was such a distinguishing character of Christ and his Baptizing with the holy Ghost such a special work foretold of Christ John 1.32 33. The Great thing foretold of Christ John knew him by receiving the spirit and others were to know him by his giving it 10. This puts it out of doubt that John did intend not dipping but pouring out of the spirit or sprinkling with the spirit in that he mentioneth fire that was the extraordinary appearance of the spirit of God in that dâ—y when it sat upon each of the Apostles Matth. 3.11 Acts 2.2 3 4 5. Secondly I shall endeavour to prove by Scripture and Arguments and Reasons grounded upon Scripture That John did not intend dipping by his first use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize when he said to the people in Matth. 3.11 I indeed baptize you with Water but did and must intend pouring upon and sprinkling with Water First That he did not intend dipping by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize when he said to the people I indeed baptize you with Water And this may be proved First from God the Author of John's Baptism His Baptism was from Heaven in Matth. 21.25 26 27 32. and he must not intend dipping by his baptizing nor perform it by dipping First from God his being the God of Order and not of Confusion in the work that he doth himself or that he sendeth his Servants to do in his Church 1 Cor. 14.33 God is not the Author of Confusion but of Peace And this in all Churches of the Saints and the Church of the Jews to whom John was now sent was the only Church of God upon the Earth and therefore God was not the Author of Confusion in this Church But what dreadful Confusion and Contradiction must this have made in John's Intentions by the same word if in one expression of it in the same Mood he should intend dipping and in the other expression intend pouring upon or sprinkling and this about one and the same Ordinance at the same time to the same people without any Explanation And what dreadful Confusion between Christ's Administration of the thing signified and John's Administration of the sign setting of it forth and this in John's own knowledge at the same time and also so discovered and foretold by him to be administred And also what confusion between this External Sign and all the institutions of Moses which did all clearly typifie out and signifie what was intended by it Psalm 51.6 7. And what dreadful confusion between John's Administration and the great Promise of God respecting Gospel times Ezek. 36.25 I will sprinkle clean Water upon you And what contrariety and confusion must there be between John's â—dministration and all the great Prophesies respecting Gospel-times Isa 52.15 So shall he sprinkle many Nations So also Jâ—el 2.28 Isa 44.3 So that John must not nor did he intend dipping by his telling them he baptized them with Water because God is not the Author of Confusion but of Peace that is of Order Indentity and Agreement in his instituted signs with the thing sign fi d by them 2. From Gods appointing Baptism with Water to be a Sign and Type of Christs Baptizing them with â—he Holy Ghost How could it be so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if God had not appointed it so to be of Christs â—aptizing with his Spirit Known unto God are all his works from the foundation of the world Acts 15.18 1 Pet. 3.21 And John's words in John 1.31 32. Because Châ—ist should be manifest to Israel therefore he was come baptizing with Water Now the great thing Christ should be manifest by to Israel was his baptizing with the holy Ghost and in this he was mightier than Jâ—hn as to his Administrations as far as the Spirit was above Water as to Nature and Excellency John 1.26 to 34. 3. From Gods Design and End in sending John to baptize with Water to perform his Oath and Promise made to Abraham and to his Seed Now if John should have intended dipping and have performed his Baptism by dipping then all Infants and infirm persons of Abraham's Posterity must have been denyed or suspended from the Ordinance and from partaking of the Priviledge but have been all excluded and cast out of the visible Church of God which would have been inconsistent with the truth of God in the Promises made to the Fathers Rom. 15.8 Luke 1.55 71 72 73 c. Therefore John did not intend dipping by his Baptizing because this would have rendred the Promise null and void which was and is and must be for ever sure to all the Seed Rom. 4.16 Acts 2.38 39. Acts 3.26 Acts 3.23 4. It may be proved from the total overturning of all the ways of Purifications instituted by God by Moses which were then all in force and have rendered them all insufficient and insignificant most of which signified as much as John's Baptism Numb 19. Psalm 51.6 7. And all of them were performed by sprinkling This would have made God to contradict himself as to the outward sign when the inward thing signified was to be performed in the same way Compare Psalm 51.6 7. with Acts 15.7 8 9. and it would have caâ—â— scorn upon Moses who was faithful in all his house as a Servant And this when they were all in force by Divine Authority and in use among them Acts 21.20 21 22 23 24 c. 5. From Gods End in sending John to make plain the way of the Lord or
make it straight that is the way of Christs Communications in his Institutions and Ordinances And John declaring that he was sent to baptize with Wâ—ter John 1.31 32 33. and the Scripture mentioning this especially as to Johns Ministry Acts 13.24 25. Matth. 21.25 Acts 10.27 do shew that the great work of John the Baptist was to baptize the people with Water that they might come to Christ to be baptized with the holy Ghost and should John have baptized by dipping and Christ baptize by pouring upon or sprinkling was this to make a straight and clear diâ—covery of the way of the Lord Would it not have made the way of Christ more dark and dubious and crooked than to make it straight clear and plain to be apprehended and that too Then Moses who put a Vail over his Face for they had sprinkling to set forth sprinkling Psalm 51.6 7. 6. From the Promise of God revealed by John to the people That all flesh should see the Salvation of God Luke 3.6 Let that Salvation of God be meant of the person of Christ or of the Dispensations of Christ or both it is all one for that For they must have the Promise or not the Promise Christs person being to be manifest by his baptizing with the Holy Ghost John 1.31 32 33. and this to be done and so foretold by pouring out his Spirit upon them Should John have baptized by dipping he must of necessity have kept all from having a clear fight of Christ in his Dispensations by this representing to them the manner and way of Christs Communicating to them his Favours For who of all Flesh could see pouring or spâ—inkling set forth by dipping and plunging or who could understand it by Johns Words and â—xpressions of it when it was both expressed by one and the same word in the same Mood 7. From Christs Commendation of John and his Ministry and that in point of clearness above all other of the Prophets and this could never have been had John performed the Sign one way and yet expressed Christs performance of it another way by the same word and that without the least Explanation and this not in private to an understanâ—ing Company but in publick to all the Multitude This would have made Johns Doctrâ—nes â—â—d Administrations harder to be understood than Ezekiels Visions that the People caâ—â— â—â—â—â—eâ—ies As to the setting forth of the manner of Christs baptizing with the Holy Ghost whereas ohns Ministry was more clear than any of the Prophets Matth. 11.6 7 8 9. Luke 7.27 28. 8. It may be proved that John did not intend Dipping by his Baptizing with Water by the Holy Ghosts making use of another word to set forth dipping by in the New Testament and that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see John 13.26 Luke 16.24 Rev. 19.13 Mark 14.20 Matth. 26.23 and so maketh a difference between Baptizing and Dipping in that Dipping is expressed by another word in the Original always where it is mentioned in the New Testament 9. From Johns saying nothing of the alteration of the manner of his performance of this Ordinance from any other typical Ceremonial Purification instituted by God among this People And if there be nothing said of it no Man can have warrant for Divine Faith to believe without a Scripture warrant and to be the external matter to be believed 1 Cor. 15.3 4 to 12. And how any can teach that for Doctrine to others that they have no ground in Scripture to believe themselves I do not know See Heb. 7.14 If John did baptize by Dipping he must do it either from his Commission by Divine Revelation but of that we read nothing Or 2. By way of imitation of Moses and that could not be for his was by Sprinkling Numb 19. Heb 9.13 14 19 20 21 22. Or 3. To be a sign of Christ's Baptizing with the Holy Ghost nor that could not be for that was by Pouring upon or Sprinkling 4. Or to make the way of the Lord more straight and plain to all the people nor that could not be for it would rather eclips and darken it None can discern Sprinkling by Dipping Or 5 That all Flesh among them might see it that is enjoy and partake of it and that could not be neither for then all Infants and infirm persons must be excluded from it Or 6. That Christ might be the clearer known but that could not be because he performed his another way Or 7. To fulfil some Gospel Promise or Prophecy but that could not be neither for that expresly hâ—ld forth sprinkling or pouring upon Ezek. 36.25 Isa 52.15 Joel 2.28 Isa 44.3 Prov. 1.23 Zech. 12.10 Or 8. In Imitation of the Pharisees and the Jews in those days for they sinned against the express Law of God if they performed any of their Purifications either by Blood or Water any other way than by sprinkling and they were a People that made it the all of their Religion to keep to the Letter of the Law Rom. 2.27 And John accounted them a Generation of Vipers Matth. 3.7 8. and they said John had a Devil Matth. 11.17 18 19. What warrant Men will have for John's imagined dipping I know not how confident soever they be 10. From the Enemies silence and their never quarrelling at John for any alteration of this Purification from what Moses's was but they were the first that John does record that called John's Administration Baptizing John 1.25 and surely they did not intend dipping by it because there was no such way in any of their Typical Personal Purifications and they were great pretenders to the strict keeping to Moses and the observation of the Letter of the Law And they could not be so ignorant as not to know it to be a Sign only and John's words in declaring Christ's Baptizing with the Holy Ghost was enough to declare it to them and yet we never find one word of their quarrelling or gain-saying or finding fault with John as bringing in any new way of Administration of the sign contrary to what Moses had delivered to them from the Lord. 11. Another Argument to prove that John did not intend dipping by his saying he baptized with Water may be taken from Apollos who knew only the Baptism of John and was mighty in the Scriptures and was able to prove that Jesus was Christ Acts 18.24 to the end which could never have been had John's Administration of the Sign been so contrary to Christ's Administration of the thing signified Where could Apollos have any thing from the Scripture to prove the Baptism of John to set forth Christ's Baptism or from his Doctrine by expressing Christs Baptism by pouring upon by the same word that he expressed his own if he did perform his own by Dipping If any say that the word has a two-fold acccepâ—ation in the New Testament let them that say it prove it by the New Testament if they can for my part I shall thank them
for that charitable Work but till then I have no ground to believe it and if any say That this act of Apollos proving by the Scripture that Jesus was Christ was after that Aquila and Priscilla had instructed him I answer did they instruct him in the Baptism of John can they prove that and did he teach publickly before that and not prove by the Scripture what he preached can they prove that Or can they prove that John's Baptism was not warranted by the Scripture How dare they then overturn the way of Christ's Baptizing and follow John Let them that make this Objection prove that the commendation given to Apâ—llâ—s is to be restrained to that time following Aquilla and Prâ—scilla their instructing him and not o the whole of his publick Ministry with respect to his proving what he said by Scripture when he knew only the Baptism of John let â—hem prove it by any part of that Texâ— John's Baptizing was a making straight and plain the way of the Lord let who will make it crooked 12 We may argue it also That John did not baptize by Dipping nor intend so when â—e told them he did indeed baptize them with Water From the impossibility of the act of Dipping that is that any particular single person with the ordinary strength of Nature of whatsoever stature or proportion John was should be able to dip or plunge all sorts of persons of whatsoever age sex condition stature or corpulency according to the true acceptation of Dipping as set forth in Scripture Whether John stood in the Water or out of the Water If the Baptism be to be of the whole person and not of a part and but one not of two kinds one immediate and the other mediate by the Clothes and if the person baptized or dipped be loose from every thing else immediately before the act of dipping and that the whole person be out of the Water before any of the person be or can be dipped in by the Dipper and that the Baptized be wholly Passive and no way Active in the least in the reception of it and that part of the person or thing that is grasped by the Dipper be not accounted to be dipped while so grasped by him and that the person dipped be taken out of the Water by the Dipper as ever it was dipped in by him and all other Circumstances and Things that the Scripture makes discovery of with respect to Dipping a real regard be had to them that so there may be indeed a real dipping according to what the word of God does discover of the nature of the act And so to take Dipping in a Scripture Sense and then it will be found to be a thing impossible or an act impossible for any one Individual to perform to all sorts sexes ages and degrees of persons whatsoever and therefore surely John did not baptize by dipping nor intend dipping by his saying he had baptized them with Water for it was impossible for him to do it by his ordinary natural personal strength and he had no other for he did no Miracle John 10.41 42. But some may object and say That it is not expresly said that he poured upon or sprinkled with Water I answer no more is it expresly said that he dipped but it is said he baptized with Water and he told them That our Lord Jesus when he did appear should baptize them with the holy Ghost And this kind of baptizing is expresly called pouring upon shedding upon falling upon sitting upon blowing upon and sprinkling with in Scripture Acts 2.3 4 5 16 17 33. Titus 3.5 6. Acts 10.44 45. Acts 11.15 16 17. Heb. 10.22 1 Pet. 1.2 and the External Baptism is to be a sign of the Internal by Scripture warrant and according to the Faith of all that own External Worshipping of the True God and if any can shew so much warrant for the proof that John did intend dipping by his saying he did indeed baptize them with Water and prove by the like Scripture Expressions That John did perform his External Baptizing with Water by Dipping I shall be so far from Reviling or Contradicting that Person or those Persons be they who they will that I shall endeavour cordially to thank them But a little further to end this particular If it could be proved that John Baptist did as certainly dip or plunge into water As it hath been proved that John did Prophesie Christ should pour upon them the holy Ghost and sprinkle them with it and that Christ did so Baptize with the holy Ghost when he did come I say if this way could be with all clearness as fully proved yet it must be granted in the result of it Either That John Baptists way of Baptizing by Dipping was the best way Or That Christs way of pouring upon or sprinkling with was the best way Or else â—t must be granted in the Third place That both was equally commanded and alike effectually sufficient for their designed ends and alike acceptably to God If any say That Johns way of Dipping and plunging if it could be proved was the onely right way Then Christ who is Lord Law-giver and Judg must be condemned and his way of communicating of the holy Ghost which is the gift of Gifts and the all of life and Godliness in principle and practice must not be in the right way because Christ does not take the persons he Baptizeth with it and Dip them or plunge them into the holy Ghost And what then will they make of John's If when he did know certainly and clearly and this by Immediate revelation from God that Christ should Baptize by pouring out his spirit upon his people and sprinkling them with it And did so foretell it to the people and intend this way of Baptizing when he spake it And expressed it by the same word as he did express his own baptizing with water by what I say will they make of John the Baptist If when he did know Christs way and manner and yet he would not follow it When it is and hath ever been the honour of all his messengers and people to follow Christ their Lord and Master And all be bid to follow the most Eminent and Immediate messengers as they follow Christ 1 Cor. 11.1 What will they make of John baptist for not taking Christs way when he knew it and prophesied of it and yet not follow it as they suppose nor take Christs way But take another way that was Impossible in it self and shew no warrant why he did not take that way nor any warrant for another way But is and must be supposed to do it quite contrary to Christs way when he did appear and quite contrary to the Nature of the Ordinance whiâ—h is to be and must be a sign or else it must be nothing and quire contrary to Moses and Gods institutions by him and never give one word to the people to tell them why he did so
Ezek. 36.25 Heb. 10.22 1 Pet. 1.2 Psalm 51.7 what was done with Hyssop was by sprinkling Heb. 9.13 14 19 20 to 23. Joel 2.28 where there is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is used in Ezek. 36.25 though it be rendered Pouring out Lev. 21.10 7. To Sanctifie Eph. 5.25 26. 1 Cor. 6.10 11 12. 2 Thes 2.13 1 Pet. 1.2 Rom. 15.16 8. To pour upon or to pour out Acts 10.44 Isa 44.3 Acts 2.16 17 33. Zech. 12 1â— Joel 2.28 29. 9. Sometimes shedding upon which is the same with pouring upon Acts 2.16 17 33. Titus 3.5 6. 10. Sometimes to fall upon Acts 10.44 Acts 11.15 Acts 2.3 4 5. It sat upon each of them It is expressed and set forth by Receiving as well as Pouring upon or Sprinkling Acts 10.47 Which have received the holy Ghost as well as we The same Title is given to it Acts 19.26 and Acts 8.15 17. And by the laying on of hands upon them as means and not putting them in the hands so also the Children received the blessing Mark 10.13 14. and that which is called Baptizing is called the holy Ghost being given to them Acts 11.15 16 17. Acts 15.7 8. and being granted to them Acts 11.18 and it is called a being filled with the holy Ghost and not our filling the Holy Ghost Acts 2 4. Acts 9.18 The receiving the remission of sins and the gift of the holy Ghost Acts 2.38 and the giving repentance and remission of sins and a washing away of sins Acts 22.16 Acts 11.17 18. and it is expressed by Christs breathing upon them and said Receive ye the holy Ghost Compare that Text John 20.22 with John 3.3 5 8. The wind bloweth where it listeth and the first breathing of life into our Nostrils Gen. 2.7 and with the way of the typical Resurrection of the whole Church of God Ezek. 37.3 4 5 6. The Spirit of Life entred into them and flesh and skin came upâ—n them Eph. 2.1 You hath he quickened Rev. 11.11 The Spirâ—t of Liâ—â—â—ed into them and though it be thuâ— clear that is is applyed to us and not we to tha◠〈◊〉 the same thing is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 3.5 6 So Rev. 1.5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so â— Cor. 6.11 But ye are washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the same thing is intended as when it is called Baptizing Purifying or Sprinkling Acts 11.15 16 17 18. Acts 15.8 9. Heb. 10 22. 1 Pet. 1.2 Ezek. 36 25. So John 17.17 Eph. 5 2â— Sanctifie them through thy truth While Peter spake the holy Ghost fell on them and this is called Baptizing Acts 11.15 16 17. That he might sanctifie and cleanse it with the washing of Water by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same thing is called being saved 1 Pet. 3.21 Titus 3.4 5 6. 2 Tim. 1.9 and also a being in Christ and being a new Creature and being born again John 3.3 5 8. 2 Cor. 5.17 and it is called a putting the fear in the heart and writing the Law in the Inward Parts Jer. 32 4â— Heb. 8. and putting the Spirit within him or the Spirits being put in them Isa 59. ult To sprinkle or put upon or pour upon signifie one and the same Lev 21.10 and putting Dust upon the Head and sprinkling Dust upon the Head are all one and heaping the Dust of the Earth upon the Head of the Poor it signifieth a being buried or in all one condition with the dead Job 2.12 Job 42.6 Amos 2.7 Ezek. 27.30 Revel 18.19 Besides many are against Infant Baptism because they say they must not put a seal to a blank But by this they must grant that the way of Baptizing is by applying water to the person and not by putting the person into water For who did ever put the subject to be sealed to the seal But the seal is allways put to the subject to be sealed John 3.33 He hath set to his seal that God is true This proveth that the seal is to be set to the subject sealed and if it be to be performed by dipping the person into water then the person must be the seal and the water the blank If it be but little on the subject sealed and the person the seal or else there must be neither seal nor sealed nor an officer sealing nor the Act of sealing in it If Baptism with water be to be performed by dipping A serious enquiry into and a certain produceing of clear Scripture proof of the right signification and constant acceptation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament only And not how it is taken or used by humane authors in Lexicons or Dictionaries and the acceptation of it in them The clear discovery and understanding how this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Baptize is used in the New Testament by our Lord Jesus Christ and John Baptist and all the Disciâ—les of Christ in the Primitive times and the constant acceptation it had with them and the signiâ—â—cation it carried in it to all succeeding generations as expressed by them and left upon record in holy writ I humbly conceive may have a great tendency to and conduce much to the settlement of the consciences of those that truly fear God and that are willing to be ruled by Gods word That they may not be left under any hesitation and doubt of mind when they are beset with the sorest onsets of the cunningest adversaries As to their right to and regular admission into the visible church and participation of the outward sign and their right seeking and begging for the Inward benefit thereof for them and theirs like David of Old Psalm 51.6 7. And also may conduce much to the promoting and settling of true peace among true Christians that really subject to the word of God And to the rendering of all them that design faction and opinion upon any hand the more inexcusable and the less prevalent in their designs to snare souls if they will not be reclaimed nor silenced Therefore I shall by Gods assistance endeavour to search into the word of God and produce proof how this word was taken to signifie by John the Baptist who was Christs Immediate fore-runner 2. How our Lord Jesus Christ did take it to signifie and what he did intend by his use of it 3. How the Apostle Peter did understand it and what he did intend by it in his use of it in Scripture 4. How Matth. Mark Luke and John that were the four Evangelists and Pen-men of the Gospels did understand it and what they do intend by it 8. How the Apostle James did understand it 9. How The Apostle Paul did understand it who was the great Apostle of the Gentiles and what he did intend by it 10. How all the believing Jews did understand it 11. How all the believing Gentiles did understand it 12. How all the scribes and Pharisees and all the unbelieving Jews
and Gospel despisers did understand it and what they did intend by it in their use of it Whensoever it is used in the New Testament it is used to set forth either the Internal or External Baptism or else the Religious ceremonial washings of the Jews and they taken as appointed of God signified as much as our external Baptism For every one that was unclean or defiled was not to come into the Sanctuary or Tabernacle nor to touch the holy things nor was he to have any remission without purifying Numbers 19. Heb. 9.19 20 21 22. The like to which our saviour declared against the despising of Baptism when it might be had and the necessity of the acceptation and use of it Luke 7.29 30. John 3.3 5 8. Certain truths of Scripture that are to be regarded as rules In the Enquiry into the true signification and constant acceptation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by keeping to which the General and also special scope and agreement of the contexts and Analogy of Scripture may not be departed from In the enquiry about this word First such a signification of this word cannot or ought not to be taken or received in the New Testament as will not consist with the external ordinance to be an Outward and visible sign of the Inward and spiritual grace thereby signified represented and typified out to all that by faith receive it or by unbelief reject it If the ordinance as to the manner of its Administration is not a sign the nature of it is destroyed 1 Peter 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. No such signification can or ought to be taken of this word in the New Testament As would force John the Baptist to mean two contrary things by the same word at the same time to the same people about the two parts that constitute one and the same ordinance and when one was to be the sign and representation of the other and he Intend and design to set forth by his expressing himself by the same word the external part to be a sign of the Internal grace He being a prophet and speaking by the spirit of Prophesie Matth. 3.11 Acts. 1.5 1 Peter 3.21 3. No such signification can be taken of this w rd in the New Testament as will not agree with the accomplishâ—â—nt of the Scripture Pâ—ophesies concerning Gospel times Isa 52.15 Psa 44.3 Joel 2.28 Acts 2.2 3.4 5 16 17. Acts 1â— 44 Acts 11.15.16 4. No such acceptation or signification can be had from the New Testament of this word that will noâ— agree wiâ—h the accomplishment of the great Gâ—spel promise to be accomplished especially in Gospel times Ezek 36.25 Which is to sprinkle clean water upon his people and to cleanse them from all their filthiness 1 John 1.7 5. Nâ— such signification can be taken of it according to Scripture and the mind of God in the New Testament as will not agree with the Glâ—rious title given to the blood of Christ that sets forth the Manner of the application of it by the holy spirit to poor sinners Heb. 1â— 24 It is called the blood of sprinkling 6. No such significaâ—ion can be taken of this word in the New Testament as wiâ—l not agree with the express words of Scripture setting forth the same work of grace upon the souls of poor sinners that is sometimes called baptizing with the holy Ghost Acts. 1.5 Matth. 3.11 Acts 11.15 16 18 At other timâ—s calling it sprinkling with the blood of Jesus Christ 1 Peter 1.2 and having our hearts sprinkled from an evil conscience Heb. 10.22 Which he shed on uâ— abundantly Titus 3.5.6 Acts 2.15 16 33. 7. No such signification can be had from Scripture of this word as would render that part of the Ministerial work and office an act Impossible for any one constituted officer of a compeâ—ent measure of the strength of an ordinary man and of that stature and proportion to perform to all sorts sexes ages and conditions of men person by person or one after another 8. No such signification of this word can be had from the New Testament as will not agree with the speediness pertinency and suitableness of the questions and answers made and returned by this word in Scripture concerning the various things about which it is used to set forth and signifie the things they discoursed of Or no such interpretation as would render John Baptist and our Saviour and all his Disciples more Imperfect in their understandings than many pretend to be Now. 9. No such signification or acceptation can be had from the New Testament by any whatsoever as would force the holy Ghost to intend that by this word in the New Testament when it is used to express and set forth external Baptism with water That it should have that signification that the holy Ghost does always express another word in the New Testament by John 13.26 Dipping is always expressed by the spirit of God by another word in the New Testament but never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the same thing that is sometimes rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at other times rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do properly signifie sprinkling 1 Peter 1.2 Heb. 17.22 Heb. 12.24 Acts 1.5 Acts 11.15 16 18. Dipping is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.26 Luke 16.24 Revel 19.13 10. No such significaâ—ion or acceptation can be had from the New Testament of this word as will not agree with the synonymous terms and words whereby the holy spirit of God does sâ—t forth and express the same thing thaâ— at other times he calls Baptizing as purifying Acts 15.9 cleansing 1 John 1.7 purging Heb. 9 13 14. Pouring upon or shedding upon Titus 3.5.6 c. 11. No such acceptation of this word can be had from the New Testament as will admit of divers ways and Manners of the publick performance of this great ordinance of Baptism that is such an express instituted Gospel duty Matth 28.19 John 1.25 to 34. and as would make the same word to have two contrary s gnifications about the way of the administration of one and the same external sign of Baptism with water 1 Cor. 10.2 compared with Matth. 3 11. Eph. 4 5 12. No such acceptation or signification of this word can be had from the New Testament as will admit of Boasting to any flesh 1 Cor. 1.29 For that is wholly excluded from all â—â—esh both of Jew and Gentile by the Gospel Rom. 4. Rom. 3.27 13. Not such a signification of this word can be had from the New Testament as would render the Institutions of God by Moses then in force Insignificant and Insufficient For they are all expâ—essed by a noun whereby Johns baptism and Christs baptism are expressed by Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Matth. 3.7 Matth. 20.22 14 No such acceptation as makes God to prefer sacrifice before mercy 15. Not such an
that great Apostle Peter at that time be a true and faithful Witness from God to them 33. No other signification of this word can be had from the New Testament than what Will consist with the dreadful condemnations and theatnings of the New Testament against all and every Soul that did flight neglect or reject Baptism See Luke 7.30 Acts 3.23 John 3.3 5. Christs express words to Nicodemus the Pharisee that was one of that conclave that rejected Baptism Matth. 21.32 Acts 2.40 41. They are condemned as an untoward Generation Fi st Let us Enquire How John the Baptist did understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what he did intend by it in his use of it in Expressing his own Baptism with water and Christs Baptism with the holy Ghost by it That John the Baptist did understand and intend pouring upon or sprinkling with in Matth. 3.11 when he spake of Christs Baptism and told the people that Christ should baptize them with the holy Ghost and with fire have been proved and may be again easily evidenced by Johns being a prophet and speaking as a prophet and from his seeing the way and manner in which Christ was to do it when he spake of it John 1â— 41 And by the evidence the people did bear of John with respect to the truth of his Testimony that he did bear of Christ in all things that he spake of Christ and the ground of faith that this was to the people to believe in Christ John 10.40 41 42. And also from Johns own words in Matth. 3.11 and with fire which respects the very time of the holy Ghosts falling upon them in Acts 2.3 4 5. Acts 11.15 16 17. And also his being acted by the same spirit of the Prophets but a greater measure than they had of the same spirit and the commendation that Christ gives to John all this sheweth that John did intend the same way of performance in which it was done by the Lord Jesus which was by pouring upon or sprinkling with Acts 2.15 16. And this according to and for the accomplishment of what the Prophets had foretold that so that might be fulfilled and this is witnessed to by the express words of the holy Ghost in Acts 2.15 16 17. And it was foretold so to be performed by many of the Prophet as Isa 52.15 Isa 44.3 Joel 2.28 29. Zech. 12.10 If Baptizing with the holy Ghost Was one of the things that John spake of Christ and all that he spake of him was true then this of necessity must be true and was true and was intended by the people when they spake it of Jâ—hn and bare witness to the truth of what John spake of Christ in all things and believed on Christ by vertue of the truth of Johns words John 10.40 41 42. And for what he intended by his saying he Baptized them with water whether he intended Dipping or Plunging or pouring upon or sprinkling may be easily discerned In that The people understood what he spake which was Impossible for any mortals to have done If John should have intended sâ—rinkling by this word when he spake of Christs Baptizing with the holy Ghost but he performed his own by Dipping in water anâ— yet expressed both by the same word and this wiâ—hout the least explication or discovery of any difference in the signification of the word That the people and the vulgar of the people and while in a state of unbelief and Ignorance and at the first time in the place where John at first Baptized is all clear from the very expressions of the holy Ghost in John 1â— 4â— 41 42. And this could never have been had John intended sprinkling by the same word in Christs Baptizing that he expressed his baptizing with if he had performed it by dipping and this without the least explication unless any can prove that the vulgâ—r and common people could understand what was in Johns mind without his manifestation of it by his expressions And if any could do this by John the same people could not understand Christs meaning when he said he did and would give them his flesh to eat John 6. and also it may be further discovered what he intended as to the manner of his baptizing with water by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the question proposed to him by the Messengers sent to him from the Pharisees which were of Jerusalem John 1.24 Why Baptizest thou then if thou be not that Christ nor that Prophet nor Elias John understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptize in no other sense than what the Pharisees understood it in For he Answered them Immediately and Directly by and with the same word verse 26. John answered and said I Baptize with water c. They both the Pharisees and John understood what was intended and meant by the same word without the least explication of it to shew any different sense that it was taken in upon either hand or part as appears by their direct pertinent and speedy answers one to the other And how the Pharisees and all the Jews understood it and what they intended by it we may know and understand by their Baptizing of their Câ—â—s and Pots and Beds and Tables c. Mark 7.4 6 8. which were thingâ— some of them at least Impossible to be Dipped or to be baptized by Dipping especially when it wâ—s but the câ—tâ—de of these that they Baptized or purified Luke 11 38 39 40. Matth. 25.25 26. Which may be further discovered when we come to speak particularly of their acceptation of the word 3. John intended no other acceptation of this word Baptizing nor did perform it in any other manner than what would consist with hâ—s Baptizing of All Judea and All the Region round about Jordan and the multitude which consisted of men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 14.21 Matth. 15.36 to 39. Matth. 11.7 4. John the Baptist Intended no other signification by this word Baptizing and performed it in no other manner than what would consist with their priviledges as they were children of Abraham that they might enjoy their priviledges For they had and did enjoy them and partake of Baptism by vertue of their being children of Abraham Why else did John disswade them from trusting in their priviledges and being children of Abraham Matth. 3.9 And should John have denyed them the participation of the Ordinance upon this account the covenant and promise of God must have been broken and made null and void And why does the holy Ghost say long after that it was theirs upon this accounâ— Rom. 9.4 5. 5. John Bapâ—ist could intend no other signification by this word than what would consist with the subjects of his Ministry and the end of his Ministry which were the fathers and children and the turning of their hearts one to another and all to the Lord Mal. 4.6 Luke 1.17 6. John could intend no other signification by
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