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
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
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
Plain and Exquisite Scripture-Proof That St. John Baptist and the blessed Apostles and all the Primitive Baptizers did baptize by sprinkling or pouring water upon the person or persons they baptized and not by dipping the person into water Proving 1. That St. John Baptist did intend pouring upon or sprinkling with when he said He shall baptize you with the Holy Ghost 2. That he did not intend dipping when he said I indeed have baptized you with water 3. Proving That he did intend sprinkling or pouring upon when he said I indeed have baptized you with water Matth. 3.11 4. A further clearing of the Truth by the Synonymous Terms in Scripture with the answering of various Objections 5. A Scriptural discovery of the proper and constant signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament Proving that it only signifieth pouring upon or spinkling with in the New Testament but never dipping the person into water And this is proved by the Evidence of a great Jury viz. 1. St John Baptist the first Baptizer 2. Our blessed Lord and Saviour Jesus Christ 3. St. Peter the great Preacher to the Ciâ—â—â—â—cision 4. St. Matthew the Evangelist 5. St. Mark 6. St. Luke 7. St. John who were the Recorders of this Word 8. St. James 9. St. Paul the great Preacher to the Gentiles 10. The believing Church of the Jews 11. The believing Church of the Gentiles how they did understand it 12. The Malicious and Implacable Scribes and Pharisees and their Adherents the unbelieving Jews how they did understand it Also some Observations upon Mr. Keach's Reflections upon my late Treatise Intituled Plain and express Scripture Proofs That John Baptist did as certainly Baptize Infants in the Church of the Jews as the Adult With the Confirmation of the Truth reflected against by him By JOSHVA EXELL Minister of the Gospel LONDON Printed for the Author and are to be sold by Thomâ—â—â—â—â—â—hurst at the Bible and Three Crowns in Cheapside and by Willia◠〈…〉 Bookseller in Warmister 1693. Some Observations upon the Reflections made by Mr. Keach upon my late Treatise Intituled A serious Enquiry into and certain produceing of plain and express Scripture-Proof That John Baptist did as certainly Baptize Infants when he administred Baptism to the Church of the Jews as the Adult ALL that have took any observa ioâ— of what hath been brought against Infant Baptism c nnot but knoâ— that one of the things â—llâ—dgeâ— for â—heir excâ—uâ—â—â—n from external Baptism hâ—th been that Infants are no expressed in the Commissioâ— c and therefore they are not to be Ba â—ised because â—e read â—or of their Baptism aâ— particul rly expre ed. Now the Anabaptists were not expressed in my small Treatise and â—et thâ—â— or some one of them appears in publick with Reflectâ—â—ns gâ—inst iâ— by which they or hâ— for the rest doâ—h declare that they believe themselves there intended â—ho not expreâ—sed altho Infanâ—s must noâ—â—â— intended if not expressed If theâ— or any for â—hem â—â—y it is because the Matter diâ— concern them tho they were not expresly nameâ— Ans So doth the matter of the Promise and Covenant concern Infants as much as anâ— and therefore must be there inâ—ended as much as any Souls whatsoever tho no more expressed than others So that the thing owned as a principle hâ—th been forgoâ—â—â—â— â—r noâ— kept â—o to mâ—ke any reâ—lections upon my Treatise and I suppose â—s little regâ—rd will â—e fâ—und to be had to the word of God in the matter anâ— manner of the Reflections For first I desire all the thinking and impartial persons that Mr. Keach doth appeal to â—nd call in to be judges that the greatest of the proof brought or any thing rejâ—cted by this man that I have said or to confirm what he saith is not thus saith the Lord or thus it is written But I deny I affirm I challenge 't is denyed we deny we do not say I have shewed therefore say I c. Which way of proving things or denying thing so abundantly proved by Scripture in â—y Treatise tho it may be best pleasing to them and also sufficient proof to them that have found fault with too many Scripture quotations Yet it is not becoming them that have rejected all that others have said but what express Scripture can be produced for And let the impartial and thinking judg whether it can be sufficient warrant for either to beget or nourish a Divine Faith in any Soul that believes this mans Assertions or Negations But a little more particular A well as this is the most part of the proof in general so my Conscience is apprehended in particular in the first place for giving a book such a Title as being beyond his knowledg and if it is not within the reach of his knowledg who is so capacious iâ— must needs be very vile with the Witness His words are p. 35. Who calls himself a Minister of the Gospel but with what good Conscience a man of his Funâ—tion can give a Book such a Title I know not And all the reason why my Conscience is thus Judged is because none ever saw nor found out those proofs till now I would desire all to take notice that it is not because there is not that proof in Scripture or because I have not produced Scripture for it but because none other took notice of it before So that it must be the Symptom of an evil Conscience for any one to t ke notice of that from God's word that none ever did take notice of before How certain a truth so ever it be and how clearly so ever the proofs in Scripture are produced for it 2. He saith p. 35. But I will appeal to all thinking and impartial persons whether or no this new and bold attempt of this mans doth not give cause to all people to doubt of all the former pretended Arguments and proofs for Paedo or Infant Baptism since new ways are thought necessary to evirce it Observe mâ— new way is charged to give cause to all people to doubt of all former pretended Arguments and Proofs not of any real ones So that truth and reallity is like to lose nothing by my new way by this mans judgment And what Arguments was but pretended could never be made better But if all that faiâ—hful Ministers have said are by this man accounted and condemned as pretended Arguments and Proofs Observe how all the fâ—ithful Servants of Christ are condemn'd as them that have deluded Souls with pretended arguments and defended God's Ordinances with pretended proofs And why he should call mine new when it is as old as the first Administration of Baptism and as old as before Baptism was administred to the Gentiles and the thing Argued for is the same subjectively considered that ever any of God's servants argued for and for the boldness of it I know no more boldness than what God's Servants have shewed and than what the Scripture doth
giveth to texts and the probation and confirmation of his assertions When he affâ—â—ms that theâ— that have believed them and been led by them are willingly deceived And all the while offers them nothing for the foundation of their faith in what he saith But what these have said and written did ever any one of the true Prophets of the Lord confirm what they said to thâ— people with what those they had declared to be deceivers and false Prophets had said or did say or write Did Moses confirm what he asserted with the sayings of Jannis and Jambris who deceived the people Or did Phillip confirm his Doctrine he â—aught the people of Samaria with what Simon the sorcerer said who deceived the people Acts. 8. This man doth Imagine he followeth Phillip's way of Baptizing And why should he not follow Phillip's waâ— in proving his matter of Doctrine nay that which he calls the precious truth of Christ and yet brings nâ—thing of Gods word to confirm it Bâ—t only the sayings of them which he affirms are left to blindness and deceiveth the people I appeal to all thinking and Impartial persons whether it is any ransgression in me if I take no notice of those sayings quoted bâ— this man as su â—icient proofs or his matter he having Judged it invallid and deceiving Whatever esteem and veneration I have otherwise for those famous and Reverend servants of the Lord Jesus quoted by him And if he did mean as he did write How could he call them or stile them the learned and all the learned p. 50. 5. We may observe one Grand untruth more in the Porch of this mans building And that is That he shall make some short reflections upon my proofs p. 35. But let all the thinking and Impartial Judge Whether he doth not pass over all the proofs to the oth p. of mâ— book at one step and bâ—gins to quarrel with the Interpretation of the term All And he saith he would make some short reflections upon my proofs and yet affirms in p. 16. That I give neither scripture nor reason to demonstate what I say is true And yet he saith he would make shorâ— reflections upon my proofs which could never be if there was none After we have viewed the Porch of his building and found so much of Notorious bitter censuring and falseness let us take a little observation of what is within in the Chambers of his Imagery for if one half page contain so much what is there in near twenty full pages 6. Observe that in p. 37. he saith The Ministration the word belongs not to Infants And for proof of this quotes Deut. 11.1 2. For I speak not with your Children c. tho the matter contained in this text he saith at other times belongs to the old Covenant of Works as he calls it and so cannot extend to the proof of their exemption from the new Covenant nor be a sufficient proof of it Yet to take a litlle observation of this assertion of his by the Ministration of the word that belongs not to Infants he must intend the Ministration of it by the immediate and extraordinary Officers as the Prophets or else he must intend the Ministration of it by ordinary Officers as the explainers and interpreters of the words the Prophets delivered If he intends the immediate Officers and the Messages that they delivered that it did not belong to Infants then Infants whereever they are mentioned in the Messages of the Prophets must be blotted out of all their writings and prophesies or else all the Prophets must be judged as false witnesses and that they put infants Names in their expressions and messâ—ges from the Lord when iâ— belonged not to them And so Moses must be condemned for saving The Covenant was mâ—de with them that day Deut. 29.10 11 12 and in Deut. 32.25 The sword without and terrour within shaâ—l destâ—oy both the young man and the virgin the suckling also with the man with grey hairs And the Prophet Joel must be condemned likewise for pâ—tting Infants among them that were called to the fast and the solemn Assembly as well as the Elders Joel 2.16 And so also Jer. in the Lamenâ—ations for it belonged not to them they are not spoken with in it nor must they be chaff or wheat in â—he floor nor to be cast out must neither be gathered into the Garner nor burnt up with unquenchable fire nor must John the Baptist intend them in that Text Mat. 3.10 Nor must the Prophet intend Infants by the godly seed Mal. 2.15 See also Isa 11.8 But if he intends the Ministration of the word by ordinary Ministers as interpreters of the word then the meaning must be that no one Minister must meddle with the Interpretation or Application of any of those texts where Infants are mentioned expresly nor with the Interpretation of any of those general scriptural expressions wherein they are included with the Adult as Nations Gen. 17.4.6 and Seed Gen. 17.7 so Off-spring Issue c. And House in 1 Sam. 22.19 22. and then how dare he Interpret that Text Mat. 3.10 to be meant of the cutting off of Infants and therefore they must be in still and all that is interpreted to cast them out must be false because as thâ—s man saith the Ministration of the word belongs not to them And Christ's praying for them and blessing of them must not be acts of his Ministry or else what this Man saith must be false Mâ—rk 10.13 14 15.16 7. He saith in p. 33. That there is no account given of any Infant that was Baptised How notorious an untruth is this when none can tell exactly the thousands that were Baptized in that Baptism mentioned by the Holy Ghost 1 Cor. 10.2 3. Neither is there any Adult particularly mentioned in Mat. 3.5 6. And therefore they must not be there neither 8. â—e â—aiâ—â— page 3â— Thâ—â— thaâ— is â—orâ—idden which is not commandmâ—â—â— And 〈…〉 The casting out of Infants from the Church of God is not commanded Therefore it is forbidden The exclusion of them from being subjects of the ministration of the word is not commanded Therefore it is â—orbidden The gaining of a right to Baptism by a verbal confession or the requiring such a confession is not commanded Therefore it is forbidden The hearing of such confessions and determining of persons right by such confessions is not commanded Therefore it is forbidden The excluding all that cannot come upon their personal natural feet and that cannot make such confessions is not commanded Therefore it is forbidden Dipping is not commanded Therefore it is fâ—rbidden John Baptist his cutting off the Jews from the covenant made with Abraham and calling it a covenant of works is not commanded therefore it is forbidden The taking away of all their priviledges as children of Abraham is not commanded Therefore it is forbidden The calling of all 〈◊〉 the flesh iâ— seed is not commanded therefore it is forbidden I wish
to 12. and let all that have reproached and backbited truth and those that desire to promote it either by Ignorance errour or malice read and tremble that God should cause an enemy to present those texts in publick to confirm the truth that they have prosecuted in private and have not shewed that honesty as Mr. Keach hath to appear in publick 3. That the baptism of the Infant is as express as the adult And if the word all doth include and intend infants as adult then one is expressed in it as the other But that it doth Mr. Keach hath quoted Texts to prove and if it did not include Infants how could Mr. Keach out all the Infants down in Matth. 3.10 Or take away all their priviledges from them in Matth. 3.9 as children of Abraham 2. Jâ—â—â— doth expresly declare to all that he had bapâ—ized them Luke 3.16 3. The sp ri of God doth expresly declare â—hat the general terms all Judea all the Region and all the mulâ—iâ—uâ—e doth intend and containe men women and children and Mr. Keach hath not proved one of my quotations false by any other text containing the same expressions 4. The holy Ghost doth Witness that they were Imployed in setting forth his praise Mat. 21.15 5. It is express If they are chaff or wheat Matth. 3.12 6. It is as express as the promise of baptizing them with the holy Ghost Matth. 3.11 If any reflect against the ensuing treatise There is enough in Gods word to answer them J. E. A Serious Enquiry into and a certain producing of clear and express Scripture Proof of the Way and Manner of John Baptist and the Apostles Administration of Baptism when they first administred it to the Church of the Jews AS well as the Scripture is sufficient to discover to us and give us sufficient ground and warrant who were then baptized by John the Baptist and the Apostles that we might not be left in that case to believe we know not what As having no distinct discoveries who were the Subjects of that Solemn Oâ—dinance That were then taken in and admitted to be of the visible Church but some imagine one thing and some another some imagine Qualifications of Nature some of Grace to be the Reasons of their admission both which are inconsistent with the nature of the admission in that sense that many contend for For if Grace do not constitute us or evidence us to be in already it can never do it If the reception of the Lord Jesus and quickening by him do not constitute us of the Mistical Body of Christ whether visible or invisible when we are really partakers of iâ— then it can never do it And if Grace as infused and wrought by the Spirit of God and received by us cannot do it that is make us Members of the Church of God Then the confession or making a discovery of this Grace cannot do it surely For it is impossible that the discovery of that to men should do that which the thing it self cannot do before God And this when the Right or Title or Relation is to be towards God through his Son and not with men in a civil respect And if Grace cannot give the right either in the Nature or the Discoveries of it then surely Nature especially as to the number of Years or degrees of Strength or measure of Attainments whatsoever cannot do it so as to be Qualifications absolutely necessary for admission to that Ordinance except any can make Nature to be of greater necessity and excellency than supernatural Grace and so render Grace needless as it doth unite us to Christ and make Christ also needless So also is the blessed word of God sufficient to give us warrant for the way and manner of the Administration of this Solemn Ordinance of Initiation into the Church of God visible To be by application or pouring upon or sprinkling the person baptized with Water together with the pronunciation of the words or form of Administration which indeed is that which makes and constitutes the proper form of this duty and distinguisheth it from all other Baptisings whatsoever And if the blessed word of God should not yield matter for our direction and warrant herein what dreadful confusion must follow as to all For if we be at a loss for the right manner of our admission or the constitution of us Members what hesitation and doubt must there be upon every temptation afterwards about our State or Interest as to visible warrant from the word of God And especially when the subtilest Adversaries in their forest onsets and worst temptations most pretend to Scripture Warrant and Rule And if there be Direction and Warrant to be had from the Word of God in this case what shame is it that it should be no more studyed and searched that clear Scripture Proof might be produced for every thing practised in so solemn a Duty Tâ—erefore I have and shall endeavour in the fear of God to search into and endeavour to produce clear Scripture Proof in this case relating to this Solemn Ordinance of Initiation of Members into the visible Church of God As to the Way and Manner it is to be performed in But before I come to the Texts that gives us intimation of this matter I shall premise some things that are certain Truths of Scripture that may be as general Rules for our Information in this case First It was such a way and manner that John the Baptist and the Disciples of Christ baptised in at their first administration of this Ordinance of Baptism to the Church of the Jews as would consist with the truth of the Promise and Covenant made to Abraham and to his seed which they were then sent as Instruments to bring about the Performance and Accomplishment of What John the Baptist and the Disciples then did as the Messengers sent by Christ as his forerunner and deligates was with respect to that Covenant and Promise Luke 1.55 70 to 75. Rom. 15.8 Acts 13.32 33. And the People to whom they were sent were they to whom of right the External Administrations did appertain by the good pleasure and free donation of God the Author of the Promise and to one as well as another and to one as much as another Rom. 9.4 5. Acts 13.24 25 26. Matth. 10.6 7. And they must administer it in such a way that one might partake of it as well as another being as expresly and particularly a subject of that Promise as another and if any must have been rendered uncapable of the administration the Covenant must have been broken as to that person And should John and the Disciples have administred Baptism by Dipping then all Infants and all infirm Persons must have been excluded which were the greatest number of the Subjects of the Covenant then living Acts 2.38 39 and are the greatest number always among all People and if the Covenant should have been broken or God's Truth fail to any what
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
clean is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purified and is that whereby their cleansing both External and Internal is set forth and used See Numb 19.19 Lev. 13.34 Mal. 3.3 Ezra 6.20 Prov. 28.9 Psalm 51.12 This Promise respects the cessation of the Blood of Bulls and Goats and the Ashes of the Heifer and yet it should be effectual for purifying by divine appointment and separâ—tion Iâ— any will have this to be intended only of the Internal Baptism the Baptism with the holy Ghost then they must grant that the Internal Baptism is to be performed by sprinkling and doubtless John the Baptist did know this as well as any do or can now and if he did then he must intend sprinkling â—y the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he prophesied of Christ's Baptizing them with the Holy Ghost or else he must contradict the express promise of God And for any to exclude the sign and means here to be contained and intended in the Promise whence then will they have the Means if not from the Promise and why should the manner of the application or administration of the means and External Sign if it be not contained in the promise be made a matter of such weight and moment as to cause such Separation and Division among Christians And why should that which is not contained in the promise be matter so highly set by But if the External Sign and the Manner of the administration of it were not here intended how will this promise respect the Gospel times and the cessation of their blood of Bulls and Goats and the ashes of an Heifer to be done only with Water without any Composition And how should they be able to pray for the fulfilling of it which the Lord saith he would be sought unto by them that he should do it for them Verse 37. as David did of old Psalm 51.6 7. If John Baptists baptism was not what was contained in this Promise how could it be the fulfilling of that which God had spoken by the Mouth of all his Holy Prophets since the World began Luke 1.55 70 to the end Then the Promise must not contain the making plain the way of the Lord nor the means whereby all Flesh should see the Salvation of God Luke 3.6 and they that have Faith to believe these things may for me They muâ—t make the Promise to be fulfilled by means or without means if by means it must be the same way administred to be the Sign representing the thing to be obtained If without means then that renders means needless and then there is no need of exâ—ernal Baptism contrary to Luke 7.30 John 3.3 5. Heb. 10.22 The â—ody is to be washed to draw near to God Secondly Another Argument may be taken from the great Prophesâ—e that respected Gospel times concerning the way of Christs Communications of the Benefits of his Death and Sufferings in Isa 52.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So shall he sprinkle many Nations Doubtless this Prophesie or Promise by way oâ— Prophesie respects the Gospel-times because it mentioneth many Nations for till Christ's coming and till his Death that Naâ—ion only was the only visible Church of G d. If any will limit this to the Internal Sprinkling â—iâ—h the Spirit or Holy Ghost They must grant that Christs Baptism is by way of spâ—â—nkling and that is enough to warrant the Sign and External Baptism to be so administred If any will exclude Baptism to be included in the Text they must make it no means of the seâ—ting forâ—h of the Death of Christ and his Sufferings or else no means of the conveyance of the benefits of it 3. If They lâ—mit it to the Inward Baptism They mâ—st make Natiâ—ns and many nations the subjects of the Inward Baptism which will discover all such of a more larger heart than they have been if they so do To allow many nations the Interâ—â—l Baptism but allow few the external Baptism But for the Interpretation of this text Christs own words in Matth. 28.19 20. is enough But here is certain warrant that John ought to Baptize by sprinkling water upon them How else should this Prophesie be fulfilled with respect to the means setting forth the death of Christ and his way of communicating the benefits thereof The Apostle doth argue the necessity of the Scripture prophesie being fulfilled that respected Judas Acts. 1. and was there not as great a necessity of the fulfilling of this that respected all Nations and Christs Administrations 3. It may be further argued and proved by John the Baptists Intending and Christs pouring upon and sprinkling with by this word Baptize It is proved from express Scriptâ—re that he did intend sprinkling or pouring upon by that word when he prophesied of Christ Baptizing with the holy Ghost and until any either learned or unlearned can prove by Scripture that he intended Dipping by the same words when he spake of his Baptizing with water the acceptation of the word according to the sign and the thing signified must be of one and the same signification to all that will not gainsay express Scripture 4. It may be proved also that John did Baptize by sprinkling or pouring water upon them In that the vulgar even the multitude did understand his meaning and intention when he expressed Christs Baptizing with the holy Ghost and intended sprinkling by the same word at the same time that he expressed his Baptizing with water by And this without the least explanation of or discovery of any different signification or acceptation I Indeed Baptize you with water but he shall Baptize you with the holy Ghost and with fire Here is not the least Intimation of the least difference in the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he intended pouring upon and sprinkling with respect to Christs way of Baptizing and this the vulgar understood it and dâ—d bear witness afterwards that he spake truth of Christ in this as well as in all other things John 10.40 41 42. Now they could never have born witness to the truâ—h of what he spake of Christ had they not understood what was spoken and they understood it though in a state of Ignorance and unbelief for they believed afterwards John 10.41 42. Now it was altogether Impossible that the people should have understood what John did intend by the word Baptize when spoken of Christ Baptizing with the holy Ghost without the least explanation or unfolding if in case he should have Baptized any other way or the word have signified any other way of Baptizing them what it signified with respect to Christs in Johns intentions If any object and say the word have a two fold acceptation I Answer That it hath such a contrary acceptation in any one text in the New Testament Let they that say it Prove it by Scripture Or else let them account what they say herein without warrant from Scripture and what they believe herein to be but an
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