Infant Baptism Gods Ordinance, Chapter 7
CHAP. VII. Shewing that Waſhing, Pouring, or otherwiſe applying Water to the Body, is the right way of Baptizing; and not Dipping, as now uſed by the Anabaptiſts.
WHEN the Anabaptiſts ſpeak of Baptizing, as 'tis now done generally by all the Reformed Churches, they do it with much ſcorn and contempt, and can ſcarcely do it in any other terms, than Sprinkling; They ſay we may as well ſprinkle a Lamb, nay a Dog, or a Cat, as an Infant; what Chriſtian Ear doth not abhor ſuch Language!
Our Proteſtant Divines uſually define Baptiſm thus; it is a waſhing in, or of water, or an applying water to the Baptized: Or by ſprinkling the Baptized in the Name of the Father, Son, and Holy Ghoſt. None, ſay the Anabaptiſts, are rightly baptized, but ſuch as are dipped or plunged over head in the water.
To this I anſwer three things.
1. That which is a plain breach of the Sixth Commandment, Thou ſhalt not kill, is no Ordinance of God, but a moſt heinous Sin; but dipping over-head in cold water in theſe cold Countreys, is a plain breach of the Sixth Commandment, Thou ſhalt not kill; which forbids the taking away of our own Life, or the Life of our Neighbour unjuſtly, or any thing that tends thereunto: Now dipping in cold water tends to the taking away Life, as many have found by experience, who have contracted ſuch Diſtempers in dipping as have haſtened their Deaths: Therefore the ſo doing is a great Sin.
2. The Greek word foreign, though it be derived from foreign, to dip or plunge, yet it's taken for any kind of waſhing or cleanſing, where there is no dipping, Mat. 3.11. Mark 7.4. and it ſometimes ſignifies ſprinkling, yea to baptize by ſprinkling, 1 Cor. 10.2. They were all baptized unto Moſes by the cloud in the ſea; all the world knows a Cloud doth but ſprinkle, Heb. 9.10. divers Waſhings or Baptiſms, 'tis evident the Apoſtle means the ſprinkling of Blood, Exod. 29.20, 21. and the Law of cleanſing the Leper, Lev. 14.4, to 9.
3. Waſhing, ſprinkling, or pouring water upon the Body , aptly repreſents the thing ſignified, and the Sign need not exceed the thing ſignified. The waſhing away Sin by the Blood of Chriſt is the thing ſignified in Baptiſm, and this the Holy Ghoſt delights to expreſs by waſhing, ſprinkling, or pouring out water, Pſal. 51.7. Ezek. 36.25. Zec. 12.10. 1 Cor. 6.11. Tit. 3.5. 1 Pet. 1.2. Heb. 9. and 12.24.
Queſt. But did not the Apoſtles baptize by dipping? did not Philip and the Eunuch go down into the water?
Anſ. 1. It was never yet proved that perſons were then dipped. As for Philip's Baptiſm, Act. 8.38. the particular manner is not expreſt, neither can it be collected; neither doth the Greek Prepoſition foreign, neceſſarily ſignify going into, but rather unto the water, as it's frequently rendered in other places, Matt. 15.24. foreign, unto the loſt ſheep: So in all theſe and many other places, Matth. 26.10. John 6.9.13.1. 1 Cor. 10.2. 2 Pet. 4.7. So that into, and out of the water, ſeems to be no more than unto, and from the water. Travellers tell us it was in the Village Bethſara, where was a very ſmall Fountain, not ſufficient to dip in.
2. The Multitude John and the Apoſtles baptized, it's highly probable it was never done by dipping, Matth. 3.5, 6. nay almoſt impoſſible it ſhould, for theſe two Reaſons.
1. The extream ſcarcity of water; water was extream ſcarce in thoſe hot Countreys, that there was not water to dip ſuch multitudes in; Enon, where John was baptizing, there was not much water; foreign, is but Oculus, an Eye, a very little Fountain; none in probability to dip a multitude in. And ſo likewiſe Acts 2.41. when Three thouſand perſons were baptized; St. Peter began to preach about the third Hour of the day, which was about Nine of the Clock; theſe Three thouſand were converted by this Sermon, and were all baptized the ſame day; it muſt needs be for on before they began to baptize, and there was no River near Jeruſalem but the Brook Cedron, which Travellers tell us, was in Summer but a dry Ditch, therefore 'tis highly improbable that either John or the Apoſtles baptized by dipping.
2. From the multitude of people that were baptized: We do not find John had any to help him to baptize, and is it likely he could dip ſuch multitudes? and is it to be imagined that Three thouſand perſons could be converted; prepared for, and be baptized, by dipping, in a few hours.
3. If they were dipped, it muſt be either naked, or in their Cloaths.
1. It's very unlikely they were dipped naked, for this would be very immodeſt for Miniſters to baptize Women and Maids naked; a means to ſtir up luſt and unclean Affections, and ſo a breach of the Seventh Commandment, Thou ſhalt not commit Adultery; which forbids all unchaſt thoughts, words and actions; now to look on a Woman's nakedneſs is an unchaſt action, expreſly forbidden, Lev. 20.17. and for this reaſon God would not have the Prieſt go up to the Altar by ſteps, Gen. 28.42.
Beſides, there was a mixt multitude of men and women baptized together; and if they were naked, they muſt ſee one another's nakedneſs, which would have been an horrible reproach to Religion.
2. If they were dipped in their Cloaths, it was either in all their Cloaths, or ſome provided for the purpoſe.
If in all their Cloaths, is it at all likely that they ſhould go up and down in the wet Cloaths; and that would not be dipping, to ſpeak properly, but ſoaking.
Or was it in ſome Cloaths only? as ſome light Under garment, or ſomething provided for the purpoſe? there would be much immodeſty in it, and it would be little better than naked: Beſides, Where muſt this multitude have Cloaths for the purpoſe? muſt they go home and fetch them, and provide them? for they deſigned no ſuch thing when they came together, nay, many of them lived at a very great diſtance.
Let mens Imaginations work which way ſoever, it will appear extreamly unlikely that there was any dipping in their baptizing; that which is moſt probable, is, That John the Baptiſt, and the Apoſtle, went unto the water, or it may be, into it, with their Feet, wearing nothing but Sandals, and ſo with their Hands did take up water and ſprinkle, or pour on the perſons to be baptized.
And how much leſs probability is there, that in the baptizing of Houſholds, as the Jailor's in the night, Lydia, Cornelius, and others, that there was any dipping?
4. If it were clearly demonſtrated, which never was yet done, that perſons were baptized by dipping; yet would it be proved but occaſional in thoſe hot Countreys.
There is no Precept or Command for it; and therefore it would be no way binding to us, no more than our Lord's adminiſtring his Laſt Supper in an Inn, and in an upper Room, in the Evening, to none but men and Miniſters, doth oblige us to do ſo; Chriſt having no-where appointed the quantity of Water in Baptiſm, no more than the quantity of Bread and Wine in the Lord's Supper. 'Tis neither the quantity of Water in the one, nor of Bread and Wine in the other, that gives efficacy to the Ordinance.
Obj. But if it be God's way, we muſt do it, whatever be ſaid againſt it.
Anſ. This is but to beg the queſtion; moreover, we have proved it is not God's way.
Obj. But ſay they, The ſignificancy is not ſufficiently expreſt, unleſs we are dipped in the water, Rom. 6.4. We are buried with him by baptiſm into death; which place the Anabaptiſts produce to prove Baptiſm by dipping, as alſo the neceſſity of it; whereas neither can be hence proved.
The Apoſtle's deſign there, is to engage Chriſtians to forſake and put off Sin, as is evident, v. 1. the argument he uſes to enforce this is, That in their baptiſm they were baptized into Chriſt, into the likeneſs of his death, and were ſo buried with him in baptiſm, v. 3, 4. ſo that as Chriſt dyed for ſin, by their Covenant-engagement they were to dye to ſin, and riſe to newneſs of life: So that what the Apoſtle here argues from, is our Baptiſmal Covenanting with God, which doth not neceſſarily ſuppoſe Dipping.
Obj. But the Apoſtle alludes to the Cuſtom of going under the Water.
Anſ. How doth that appear? they muſt prove the Cuſtom, before they can prove this is an alluſion to the Cuſtom; ſo that this Text doth not prove the Cuſtom; and the Apoſtle's diſcourſe may be well underſtood without it: And if the Cuſtom be owned, yet the neceſſity of Dipping doth not thence follow.
Other Scriptures allude to Sprinkling; we may as well thence infer, the abſolute neceſſity of the Cuſtom of Sprinkling, as 1 Cor. 10.2. where it's ſaid, That the Children of Iſrael were all baptized unto Moſes in the cloud, and in the ſea, or as the words may be read together, with Moſes by the cloud in the ſea, foreign ſometimes being ſo rendered, Luke 4.1. foreign, by the Spirit; ſo they were Baptized by Sprinkling (for a Cloud doth but ſprinkle); by the cloud, i. e. by Chriſt who was this Cloud, or elſe appeared in this Cloud, as is evident from Exod. 13.21, 22. this was at leaſt a figure and type of Baptiſm; and in ſeveral other Texts.
APPLICATION.
IS this ſo, That that Covenant of Grace made with Abraham, whereof Circumciſion then was, and Baptiſm now is the Seal, is a Covenant which comprehends all Believers, and all their Children?
Here is then a Fourfould uſe to be made of it:
1. Of Information.
2. Examination.
3. Exhortation.
4. Conſolation.
1. Uſe ſhall be of Information in three things.
1. This informs us of the infinite Condeſcention and Goodneſs of God, that when the firſt Covenant of Works was violated, and the way to Heaven for ever barr'd up againſt the Sinner, there being no poſſibility of ever getting to Heaven that way, it ſhould pleaſe the Lord to make a new Covenant, a Covenant of Grace, a new and living way to the Father: O what love and grace is this! John 3.14, 15, 16. Now the infinite Grace of God in this ſecond Covenant, appears in theſe two things.
1. That herein God doth not ſtand on the old terms, do this and live; the Law required perfect perſonal Obedience; but now in this new Covenant God is pleaſed to accept of the Obedience and Righteouſneſs of another in our ſtead, even Jeſus Chriſt, 2 Cor. 5.21. He hath made him to be ſin for us who knew no ſin, that we might be made the righteouſneſs of God in him.
2. That God doth not only command few and eaſie things, as the condition of this New Covenant, viz. Repentance towards God, and Faith towards our Lord Jeſus Chriſt, Acts 20.21. but doth freely promiſe his holy Spirit to work theſe and all other Covenant-qualifications in us, Ezek. 36.25, 26, 27.
2. This informs us of the infinite Mercy of God to us, that we live under the New Covenant, that God ſhould offer Chriſt and Salvation in a Covenant-way to us: O let us admire Grace! What are we that God ſhould Reveal himſelf to us, and not to the world! Matt. 11.25, 26. I thank thee, O Father, — that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes: even ſo Father, for ſo it ſeemed good in thy ſight.
3. This informs us what a fearful Condemnation will befall thoſe who refuſe to accept of Chriſt and Salvation on Covenant-terms, Heb. 10.28, 29. He that deſpiſed Moſes law, dyed without mercy; of how much ſorer puniſhment ſhall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant wherewith he was ſanctified, an unholy thing, and hath done deſpite to the ſpirit of grace.
2. Uſe of Examination, Is there a Covenant of Grace? Then examine your ſelves what intereſt you have in it; if you are in this Covenant, you are a happy People; then every Promiſe in the Covenant belongs to you; but if you are out of this Covenant, your caſe is dreadful.
Queſt. How may I know whether I am in Covenant or no?
Anſ. 1. Have you done all thoſe things that are neceſſary to an external viſible Covenanting with Jeſus Chriſt? And theſe are
1. Knowledg in, and acquaintance with the Goſpel-covenant; you can never Covenant with Jeſus Chriſt, until you know the terms, John 17.3. This is life eternal, to know thee the only true God, and Jeſus Chriſt.
2. Have you entered your ſelves into this Covenant by Baptiſm? Have you put your hand to the plow, and owned Chriſt in that Seal of the Covenant?
3. Do you live in an awful diſcharge of ſuch external and viſible Duties the Covenant requires, ſuch as Prayer, Eph. 6.18. Sanctifying the Lord's day, Attendance on God in all Ordinances, &c.
2. Have you thoſe internal Graces, and do you perform thoſe internal inviſible Duties the Covenant requires? If you have, then you are certainly in Covenant, and all the Promiſes in the Covenant belong to you, Iſa. 57.15. To this man will I look, which is of an humble and contrite ſpirit, and trembles at my word. John 3.16. Matt. 11.28. Come to me you that labour and are heavy laden. Have you that new heart, promiſed Ezek. 36.26. thoſe Graces mentioned Mat. 5.3, 4, 5, 6. if you have theſe in truth, then are you in Covenant.
3. Uſe of Exhortation, Is there a Covenant of Grace in which Believers and their Chidren are comprehended? then be exhorted,
1. To bleſs and admire Free-grace that hath given you ſuch a Covenant; O what Mercy is this to us and our Children! that God will call our Children his Children; and our Sons and Daughters, his Sons and Daughters, Ezek. 16.20, 21.
2. Live and act as thoſe who are in Covenant, Phil. 1.27. Only let your converſation be as becomes the Goſpel of Chriſt.
3. Secure your intereſt in it, and be often calling your ſelves to an account whether or no you have an intereſt in it.
4. Learn to live upon this Covenant; fetch all your Comforts and Encouragements from it in all diſtreſſes, Heb. 13.5. Be content with ſuch things as you have, for he hath ſaid, I will not leave thee nor forſake thee.
5. Are your Children in Covenant? then dedicate them to Chriſt in the Covenant, has God taken them in? Gen. 17.7. Acts 2.29. then do not you caſt them out, but do as Hannah did, firſt beg a Child from the Lord, and Vow a Vow to dedicate this Child to God, 1 Sam. 1.10, 11. God calls them his, Ezek. 16.20, 21. And will you dare to withhold from God his own? How will you anſwer it at his Tribunal another day?
6. O Pray down Covenant-mercy on your Children as Hannah did, and as Monica, Auſtin's Mother did: O Pray hard for your Children.
4th. Uſe of Conſolation; is there a Covenant-grace which comprehends all Believers, and all their Actions; O Soul! art thou in this Covenant? then for thy eternal Comfort be it ſpoken,
1. Thou ſhalt never want any Temporal good thing, there is Food and and Raiment, Proviſion and Protection in the Covenant, Heb. 13.5. Be content with ſuch things as you have, for he hath ſaid, I will never leave thee nor forſake thee.
2. Thou ſhalt never finally loſe thy Grace, or be caſt out of Covenant, Prov. 8.18. Phil. 1.6. 1 Pet. 1.23. Jer. 32.40. And I will make an everlaſting Covenant with them, that I will not turn away from them, to do them good, but I will put my fear into their hearts, that they may not depart from me.
3. Heaven and eternal Glory is thine as ſure by this Covenant, as if thou waſt already in it, 1 John 5.11, 12. This is the promiſe he hath promiſed us, eternal life.
THE END▪
End of the text · Michael Harrison, Infant Baptism Gods Ordinance (1694)