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
that this man doth believe and tâ—at he â—ill but own his own assertions in this case The giving in confessions in writing to satisfie the Baptizor that persons are true converts is not commanded therefore it is forbidden 9. He saith p. 38. That Infants cannot be said as such to be receivers of Christ nor rejectors of him Becaâ—â—e they are capable to do neither And yet he saith God may sanctify some elect Infants in page 38. And demeth it again in page 39. And saith Infants are not capable to repent And in page 49. Affirms that God may sanctifie some elect Infants And can these things be all true How blind soever some are Judged to be yet some have not such wide throats as to swallow these dreadful falsities Gods word gives us warrant to believe that one dry bone is as capable to receive the spirit of life as another dry bone Ezek. 3â— 3 4 5. And Isaac and Jacob was as capable to be said to live in Infancy though in their blood as Abraham when adult Ezek. 16.4 5 to 14. And free grace can of the same lamp make one vessel to honour and another to dishonour And who can be a vessel of honour but by free grace Rom. 9.16 22 23. And that the carnal mind is enmity against God and is not subject neither indeed can be to the law of God Rom. 8.7 And that all the world are haters of Christ by nature in John 7.7 And if they were not then they need not Christ to slay the enmiâ—y nor to reconcile them to God O what dreadful things are these things That this Gentleman assâ—râ—s They that are capable of Election are capable of all things else to which they are elected or else the election must be lost Rom. 11.4 5 6 7 8. And this man doth acknowledge that there are some elect Infants p. 49. And if there were not there could be none of the Adult elect See one blessed scripture that he gainsayeth Isa 65.20 21. And if grace be a lively principle is not sâ—n too to oppose every thing of Christ Rom. 7.23 10. He saith p. 3â— That Baptism Depends as to the right to it upon the positive commands of Christ. And I believe so too Or else it must be will-worship and the Apostles did nothing nor were to teach any thing but what was commanded Matth. 28.20 And then how dare he to affirm that it was a verbal confession that gave them right He must find them that the command or authority of Christ doth not extend to where the Gospel comes Before he can have warrant to deny them right to Baptism and that as a commanded duty And their sin to neglect or reject it Luke 7.30 John 17.2 11. He saith p. 38. We deny that Infants have the habit of faith Answ The scripture saith that all men have not faith and I never thought nor writ that all Infants had But some Infants have had the habits of faith as well as some men Witness Isaac Jacob Samuel Sampson Jeremiah John Baptist But he saith who is able to know that Answer So he saith in p. 34. Who knows who are in a true spiritual sense in covenant with God And then by the force of this mans reason rendered the Adult must not have the habits of faith neither Because it cannot be known And then what is his confession worth if persons will believe his own words and Judge of his confession by what himself saith 12. Observe that until he hath proved that all that John Baptist Baptized were every person of them true converts And that they made out the truth of their repentance by their confession of sin And that this confession was verbal and also that it was a commanded duty And that John required it of them And this to satisfy him And that this confession did gaine their right to be baptized c. To be admitted church members Not one of which things can be proved by Gods word But till he hath proved this and proved it by express scripture his few poor pretended Arguments must go for his own fancies without either demonstration of scripture or solid Reason 13. Observe that his Imagined Interpretation of Mala. 4.1 To prove John Baptist to purge the floor of any and much less of all Infants in the Jewish church is Notorious false as may be cleared from the expressions in the context Because John Baptist was to be sent before that day of the Lord came Mal. 4.5 And the subjects threatned in verse 1. And the proud and those that do wickedly And this Mr. Keach cannot Make Infants Because they could not at that age commit 〈…〉 And he saith Mr. Cotten understands it of the Scribes and Pharises p. 40 41 c. 14. Observe he saith that he hath sheweâ—â—hat the Gospel dispensation hath overthrown the Mosaical constitution of the church of the Jews And that Christ hath â—nto â—n out the fleshly seed as such that is no Infant is to be member of the Gospel Church I pray all you thinking and Impartial men to observe his proof A d that is he hath shewed and that is as true as f he should say he had turned night to day or day to night as to say he had or could shew tâ—at when John the Baptist Baptized them the Church of the Jews was destroyed Anâ— that all Infants are the fleshly seed and that no Infant is or was to be member of the Gospel Church For then he must make all the Infants that were singled out by especial prediction of Gods word to be Martyrs to be none of the Gospel Church Matth. 2.17 18 22 23. Contrary to Christs own words that declare sufferers for him to be of his family or houshold Matth. 10.25 2. Then they that Christ prayâ—d fâ—r and blessed must not be of the visible Church 3. This contradicts the express words of Christ For of such are the kingdom of God Mark 1.13 14 15 4. Then the all in the Church must never receive the kingdom of God if they do not receive it as they that are not to be of the church receive it Luke 18.17 5. Then they were the greatest instruments to stop the mouths of the Scribes and Pharisees and to make known Christs power and praise that were not to be of the visible church Matth. 21.15 16 Do you feeâ— your church with such falsities as these 15. He saith Infants Baptism doth them no good p. 40. There being no promise of bleâ—sâ—ng made to them in their Baptism Observe how contrary this is to the express words of the spirit of God by Peter Acts 2.38 39. The promise is to you and your children And to the Promise declared by John Matth. 3.11 If Infants are not expressed no more are Adult 16. He saith What appears not is not p. 40. and then God must have no church when he said he had reserved seven thousand to himself Their grace did not appear to Peter in Acts
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
by Christ with his spirit so it is also of the outward and external and the latter word is used to express the legal purifications Acts 21.24 Whereby we have the Testimony of this blessed servant of God as to his acceptation and his signification of the word And we have another text to shew his acceptation of the word to be the same with Peters Acts 15.9 13. and Peters to be the same with Johns in Acts the 8.14 15 16. Now when the Apostles which were at Jerusalem heard that the Gentiles had received the word of God They sent to them Peter and John Who when they were come prayed for them that they might receive the holy Ghost For as yet he was fallen upon none of them only they were Baptized in the name of the Lord Jesus Then they laid their hands on them and they received the holy Ghost Observe It was fallen upon none of them as yet Not they put into that but it fell upon them and they received it And Paul's and James his acceptation of it was the same with all the rest Acts 11.15 16. And in Acts 15.6 7 8 9. When Peter had declared how God at first did take out of the Gentiles a people for his name and put no difference between the believing Jews and them purifying their hearts by faith The Apostle James brings a text relating to the spiritual seed of David Acts 15.13 14 15.16 And confirms what Peter had said which is a sufficient proof that he understood it in the same sense that Peter did Ninthly Let us enquire how Paul the great Apostle of the Gentiles did understand this word and what he did intend by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who we read partook of the Baptizing with water and with the holy Ghost also as Acts 9.18 And his repetition of it in Acts 22.16 And here with respect to Paul as all the servants of Christ the holy Apostles and as Christ their Lord and master did understand accept and use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie pouring upon shedding upon and sprinkling with So did this holy and faithful servant of Christ take it and use it to signifie the same As may appear in his Epistle both to the Circumcision the Hebrews and in his discourses with them as to the spiritual Baptism by Christ with his spirit For his apprehension of the Inward Baptism with the holy Ghost see Acts 19.1 2 3 4 5 6. He came in his Journeying and Travels to Ephesus and finding certain disciples he said unto them Have ye received the holy Ghost since ye believed And they said unto him we have not so much as heard whether there be any holy Ghost Where by the way we may see how much truth there is in that perswasion That John baptized none but true penitents and this repentance to be made forth by a confession of their sins These could do this with the witness that had not heard so much as whether there were any holy Ghost And he said unto them Unto what then were ye Baptized And they said Unto Johns Baptism Then said Paul John verily baptized with the baptism of Repentance saying unto the People that they should believe in him that was to come after that is on Christ Jesus When they heard this they were Baptized in the Name of the Lord Jesus Where observe that there is no record of any confession required or made of the truth of the grace of faith as wrought in their hearts to give them a right to Baptism verse 6th When Paul had laid his hands on them he did not put them into his hands but laid his hands on them As the Apostles Peter and John did Acts 8.15 16 17. The holy Ghost came on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost came upon THEM not they took and dipt into that The Learned tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is used again in abundance of places in the New Testament As John 1.7 11. Luke 2.27 Matth. 2.21 c. So in Titus the 3.5 6. Which he shed on us abundantly Through Jesus Christ our Saviour It is not put them into that but poured out or shed forth that upon them The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used again in Acts 2.16 33. So also in Hebrews 10.22 He witnesseth the same thing which is Baptizing with the holy Ghost Let us Draw near c. Having our hearts sprinkled from an evil conscience Acts 19.2 Have ye received the holy Ghost so Acts 10.47 Where observe that all that we receive does come to us not we be put or dipt into that So in Rom. 5.17 All that we have of the abundance of Grace is said to be received and all the difference that is made between us and others or between what we were in our selves is said to be received in 1 Cor. 4.7 And whatsoever is given to us is said to fall upon us or come to us Acts 10.44 47. So that with all clearness Paul does bear witness that he understood by Christs Baptizing with the holy Ghost Pouring upon shedding upon sprinkling with the holy Ghost and not our being Dipped into that And as to his apprehension and use of the word as to the external baptism with water we may have a clear discovery from Scripture also And one text we have his acceptation of it as to that discovered in is in 1. Cor. 10.2 Where he speaks only of the Outward sign and nothing of the internal Baptism by the holy Ghost and were all baptized unto Moses in the cloud and in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which should be rendered and were all Baptized unto Moses by or with the Cloud in the Sea That is in the place where the Sea did use to run though now the Motion of it was Stopped by the mighty power of God And a way made for them to Pass over as upon dry land Heb. 11.29 There can be but two ways of Baptizing with water the one is by applying or putting the person into water and the other by applying the water to the Person by pouring of it out upon him or sprinkling him with it Now in the text their being baptized is asserted and affirmed by the holy Ghost And the Baptizor Named is Moses by whose conduct they were bid go on Exod 14.15 And the way whereby it was done is intimated to us by the Instrument thereof the Cloud and the place where it was done and that is in the Red Sea Which they passed through as upon dry land Heb. 11.29 Now Dipped or sprinkled they must be But Dipped in water they could not be nor were not because they passed as upon dry land Heb. 11.29 And the Red Sea stood up like a wall Therefore sprinkled they must be and were Because not Dipped They passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by transeo trajicio used again Acts 16.9