Baptism, Postscript
A Poſtſcript.
UPon the cloſing of my Papers, Mr. Bunions Book in Anſwer to Mr. Pauls coming to hand [called Differences about Baptiſme no Far to Communion] defending ſtill, That Churches may and ought to hold Fellowſhip with Unbaptiſed Perſons.
I took my ſelf concerned, having briefly hinted to his former, to give ſome ſhort return to this alſo, leaving his manifold Abſurdities, Contradictions, unbrotherly Tauntings and Reflections, Contemptions, traducings the wiſdome of Chriſt, and his holy Appointments, to be called to account by that hand, that hath ſo well begun to reckon with him.
The little that I ſhall do herein, is not to trace him in his Meanders, or to anſwer his Reflections with Reflections, but in a few things to diſcover, how he hath darkned Counſel by words without Knowledg, and whilſt he pretends Brotherly love, violates the very Law of Charity, and under pretence of pleading for Truth, introduceth hainous Error, and fundamentally miſtakes himſelf in both his Books.
Five of Six of which Fundamental Miſtakes are here detected, and which, I conceive, may be as full an Anſwer to both his Books, as if Volumes w…re written thereto▪ For according to the Maxime, Fruſtra fit per plura, quod fieri poteſt per panciora; In vain we do that by much, which may be done by leſs: which therefore take as followeth, viz.
Mr. Bunians Fundamental Miſtakes.
1. Aſſerts Principles without Scripture to warrant themFirſt, By aſſerting that for a Principle and Practice in the Worſhip of God, that hath neither footing nor Foundation in the Word of God, and for which neither Precept nor Example is produced to warrant it.
A Preſumption, then which as nothing can ſavour more of Ignorance and Folly, Iſai. 8.20. Jer. 8.9. ſo nothing more dangerous and deſtructive to Religion it ſelf, as Mark 7.7, 8, 9.
Secondly, 2. Poſitively contradicts Scripture Precepts and PracticeIn ſo poſitively thwarting and contradicting not only the Wiſdom and Authority of Chriſt in his Commiſſion, who enjoynes Baptiſme to be the next thing after Faith and Converſion, Matth. 28.19.
But the conſtant Practice of the Saints in obedience to it. As for inſtance, Acts 2.41. it is ſaid, Then (viz. immediatly) they that gladly received his Word were baptiſed, and the ſame Day added, and ſo continued in Fellowſhip, and breaking of Bread, &c. Where you have the direct Order kept, 1. Teaching. 2. Baptizing. Then 3. Church Fellowſhip, and Breaking of Bread, which is the ſtanding Directory to the Worlds end, and not Teaching, Church-Fellowſhip, and then B…ptiſme after.
So Acts 22.16. Ananias exhorts Paul, after his Confeſſion, to ariſe and be baptiſed, with a Why tarrieſt thou? Though he had eaten nothing of three dayes, Acts 9.9. being a Duty that admits not of Delays. It was not, Ariſe, and go and break Bread with the Church, but, Ariſe and be Baptiſed in the firſt place.
And therefore the Jailor, Act. 16.33. muſt after his converſion, ſtraitway, yea, in that ſame hour of the night, without further delay, be baptiſed, as a thing not to be neglected for a moment.
And ſo alſo Cornelius in Acts 10.47. though he was Baptized ſo eminently with the Spirit, yet muſt forthwith be commanded to be baptized with Water, a thing by no means to be deſerred, as Peters words imply, who upon his ſeeing him ſo filled with the Spirit, ſaith, Can any man forbid Water that theſe ſhould not be Baptiſed, &c. No ſure, no man of Knowledg or Conſcience, can do it, or will admit of delayes therein.
And the reaſon hereof is plain, Becauſe this was the Liſting, Espouſing, Covenanting, Ingrafting, Implanting Ordinance; Believers being expreſly ſaid hereby to be planted into Chriſt, Gal. 3.27. and Baptiſed into Chriſt, Rom. 6.3. And which Baptizing and Planting into Chriſt, is no other but an Orderly entring into the Viſible Church, or Body of Chriſt, as ſo fully expreſt, 1 Cor. 12.12. An Order faithfully to be obſerved as a Fundamental Practice, Heb. 6.2. & which muſt be kept, Eph. 2.21. and duly regarded, 1 Cor. 11.1, 2. upon the ſevere penalties threatned, Mat. 5.19. 2 Joh. 9. Act. 3.22, 23.
And which lies ſo full and clear in the Scriptures, that it hath obtained an univerſal Conſent by moſt that have owned the Chriſtian Religion, and in any Form profeſſed the ſame, whether Papiſts, Proteſtants, Independants, Baptiſts. In ſo much that Mr. Baxter himſelf in his plain Scripture proof, p. 126. ſaith, That if any ſhall be ſo impudent as to ſay, it is not the meaning of Chriſt, that Baptizing ſhould immediatly follow Diſcipling, they are confuted by the conſtant Example of Scripture. So that, ſaith he, I dare ſay, this will be out of doubt with all rational, conſiderate, impartial Chriſtians.
So that Mr. Bunian, in his oppoſing this Principle, may well be ſaid, Not only not to pleaſe God, but to be contrary to all men. And whoſe return to Mr. Paul hereupon is ſo ridiculous, that it may not be unworthy your knowledg, as witneſſing either his egregious Ignorance, or Self-condemnation therein, which I ſhall give you in his own words, p. 98. who firſt ſets down Mr. P. Queſtion, viz. Whether your Principle and Practice is not equally againſt others, as well as us, viz. Epiſcopal, Presbyterians, and Independants, who are alſo of our ſide for our practice, though they differ with us about the ſubject of Baptiſm, (viz. 1. to Baptize, then to Communicate) Do you delight to have your hand againſt every man?
Bun. Anſ.B. Anſw. I own Water-Baptiſm to be Gods Ordinance, but I make no Idol of it. Where you call now the Epiſcopal to ſide with you, and alſo the Presbyterian, &c. You will not find them eaſily perſuaded to conclude with you againſt me, they are agaiſt your manner of Dipping, as well as Subject of Water-Baptiſm; neither do you, for all you flatter them, agree together in all but the Subject; Do you allow their Sprinkling? Do you allow their Signing with the Croſs? Why then have you ſo ſtoutly an hundred times over condemned theſe things as Antichriſtian? I am not againſt every man, though by your abuſive Language you would ſet every one againſt me; but am for Union, Concord and Communion with Saints as Saints, and for that cauſe I wrote my Book.
This is that he calls his Anſwer; but let all the world judg, whether he hath ſo much as once taken the leaſt notice of the Queſtion.
Mr. Paul tells him, his Principle and Practice oppoſes all thoſe named as us, viz. Who do own with us as a principle, that Baptiſm ſhould precede Church-Fellowſhip; and therefore in their ſence of Baptiſm (which is not in the Queſtion, either as to Subject or Circumſtance) do practiſe it accordingly, not admitting any Unbaptiſed Perſon into their Fellowſhip. And the truth whereof, if Mr. Bunian doubt, beſides their Writings, I could give him ſome late inſtances of grown perſons, not Sprinkled in Infancy, that muſt not be admitted upon account of their Saintſhip into Fellowſhip, till they had Water ſprinkled, or poured upon their faces, and that by ſome that he hath leaned upon as Patrons.
But what doth he reply to this, how doth he acquit himſelf from this Singularity, ſo differing in Principle and Practice from all? They differ from you in the manner, as well as the ſubject. I am not againſt every man — but am for Union, Concord and Communion with Saints. But would any Child, that could ſay any thing for it ſelf, have made a more ignorant Return; therefore you may judg of the reſt by it. But to the next.
3. That Ignorance abſolves from Sins of Omiſſion and Comiſſion.A Third Fundamental Miſtake is his preſumptuous aſſerting all along, That Ignorance doth abſolve both from the Sin of Omiſſion and Commiſſion, and which not only juſtifies the neglect of the true, but the Exerciſe of falſe Worſhip; and not only bears out in rejecting of Chriſts, but the embracing of Antichriſts appointments; and that not only to give a Diſpenſation to the parties themſelves thus tranſgreſſing, but to the Congregation alſo that ſhall Receive and bear with them. A Rule, if obſerved, what corrupt Doctrine or Practice might not be introduced thereby? And which may paſs for as good Doctrine, as theirs of old, if they could but ſay Corbon, they might be ſet free from their dutiful Obligation to their Parents, 4 By decrying Inſtitutions, by crying up Moral Precepts.Mark 7.11.
A Fourth is, That under pretence of crying up Obedience to the X. Commandments, or moral Precepts, he takes the boldneſs to decry and trample under foot Chriſt's inſtituted Worſhip, as though it were poſſible to be guilty of falſe Worſhip and Idolatry, and not violate the firſt and ſecond Commandment. Did not ſuch daring Preſumption coſt Iſrael dear, in their following the Rebellions Inventions of Jeroboam the Son of Nebat, who made Iſrael to ſin? and what was that helnous provetation, but the perverting the right way of the Lord, by changing part of his Inſtituted Worſhip.
A Fifth is,5. That the Churches to whom the Epiſtles were written, were not all baptiſed His aſſerting that the Churches in the New Teſtament, to whom the Epiſtles were written, were not all Baptized; to the vacating all the holy Exhortations and ſpiritual Obligations inferred and inforced from the ſame, almoſt in every Epiſtle: and which he grounds upon his vain Imagination, That becauſe it is ſaid, Gal. 3.27. As many of you as have been baptiſed into Chriſt, have put on Chriſt. And Rom. 6.3. Know you not, that ſo many of you as have been baptiſed into Chriſt, were baptiſed into his Death; implying that the words ſo many, import that ſome were not.
Not conſidering that the S…p… and the Argument from the words, which do neceſſarily enforce another ſenſe; and that ſuch a ſenſe, as he would put upon them, is altogether groundleſs and unreaſonable: as for inſtance, in Gal. 3.27. He tells them that they are all the Children of God, baptiſed into Chriſt. For the Apoſtle having ſaid verſ. 26. That they were all the Children of God, he in the next words gives the reaſon of what he had ſaid; for they had put on Chriſt by Baptiſme.
But now if their putting on of Chriſt in Baptiſme was to be esteemed as a proof of their Relation to God as Children, as the Apoſtle, you ſee, makes it to be, Then that which he gives in by way of Reaſon and proof that they were all the Children of God by Faith, would fall ſhor… of …his end, if only a part of the Members of their Churches had been Baptiſed, and not all.
And ſo in like manner in that other Text, he preſſeth a general Duty, viz. Mortification and Vivification, from a general and univerſal Practice, otherwiſe thoſe Duties would not in this Am…ent concern the Unbaptiſed. And by as good Argument may we conclude, that becauſe the Apoſtle commands, that as many Servants a… are under the yoke, ſhould count their own Maſters worthy of all honour, that the name of God be not blasphemed; That ſome Servants, by the ſame inference might be under the yoke, and ſome not, and that ſome muſt honour their Maſters, and ſome might chooſe.
Sixthly, By his declaring ſo often,6. That Baptiſm is no Church-Ordinance. and ſo poſitively, That Baptiſme is not a Church-Ordinance, whereby he bears up himſelf exceedingly in his Notion: To which I would ſay, It muſt either be an Ordinance leſt by Chriſt for the Church to manage and order, or to the World, for I know no medium: But that he left no ſuch holy Appointment to be managed by the ignorant prophane World, but to the Church only, I thus prove. 1. Becauſe he hath committed the Ministry to them to Teach and Convert, which muſt precede Baptiſme, and qualifie for it. 2. That to the Church belongs ordinarily to receive the account of ſuch Converſion, that it may be better underſtood, whether the Party deſiring Baptiſme, doth believe with all the heart; and that he hath brought forth fruits meet for Repentance, before he be baptiſed with the Baptiſme of it. 3. That to them belongs the appointing of the Administrators and faithful Witneſſes to ſee it orderly performed; otherwiſe Women, Apoſtates, or any, as ſome hold, may do it: God is a God of Order, and not of Confuſion. And all things are to be done to Edification. 4. Becauſe it is an entrance and door into the Viſible Church, as hath been amply in the foregoing Treatiſe proved, and the foregoing Scriptures evidence, and which is ſo clear, ſaith Mr. Baxter, that they muſt deny Scripture that deny it. It is true (as Mr. Paul affirms) that Perſons entered into the Viſible Church hereby, are by conſent admitted into particular Congregations, where they may claim their Priviledges due to Baptized Believers, being orderly put into the Body, and put on Chriſt by their Baptiſmal Vow and Covenant, for by that publick Declaration of conſent is the Marriage and ſolemn Contract made betwixt Chriſt and the Believer in Baptiſme, as before at large. And if it be propostrous and wicked for a Man and Woman to cohabite together, and to enjoy the Priviledges of a Marriage-ſtate, without the paſſing of that publick Solemnity; So it is no leſs diſorderly upon a Spiritual account, for any to claim the Priviledges of a Church, or be admitted to the ſame till the paſſing of this Solemnity by them.
But 'tis not done in the Church? No more is Viſiting the Sick, or anointing with Oyl, are they not therefore Church-Ordinances?
If any deſire further Satisfaction upon this Argument, they may peruſe two Treatiſes, one written by Mr. Allen, called, Baptiſmal Abuſes diſcovered, Diſproving the Lawfulneſs of Infants, and verity of Believers Baptiſm, with the irregularity of mixt Communion, Baptiſed and Unbaptiſed, written 1653. The other by Mr. Lamb, called Truth prevailing againſt the fierceſt oppoſition, upon the ſame ſubject, the ſame Year, both anſwering Mr. John Goodwin oppoſing the ſame. And which are done with that Judgment, ſtrength of Argument, and Authority of Scripture, that notwithſtanding they have both of them perſonally declined thoſe Truths, ſo zealouſly and underſtandingly pleaded for by them, and gone back to that they therein call Humane Tradition, Will-Worſhip, and Idolatry, fulfilling Dan. 11.35. Pro. 28.4… Gal. 2.18. 1 Pet. 2.21, 22. Yet will their Books, not only live as a Witneſs for God, and his reproached Truths, but as a living Teſtimony againſt themſelves, in their unreaſonable and unrighteous Departure from the ſame, (without Repentance) to all Generations.
FINIS.
End of the text · Henry Danvers, Baptism (1673)