Truth Prevailing Against the Fiercest Opposition, Part 17
Your eighteenth Conſideration for ſubſtance this: THat it is more than any of us will be ever able to prove, that there is any precept of Chriſt, whereby it is made ſinful for any perſon whatſoever not to be baptiſed in one form or other.
1. Becauſe it can be no ſin to be undipt, whilſt there is no legal Adminſtrator.
2. Becauſe the Commiſsion to baptiſe is given to the Apoſtles onelyonly.
3. Becauſe they were not enjoyned to baptiſe any perſon againſt their wils.
4. It is hard to know what is the Antecedent to the Pronoune THEM in the Commisſion, or whom, or what perſons they are whom our Saviour here authorizeth his Apoſtles to baptiſe.
5. In the Commisſion is no Command laid upon any perſon to be baptiſed.
6. Neither doth it appear from thoſe words, teaching them to obſerve whatſoever I have commanded you, that the Apostles did teach Beleivers to require Baptiſme of them.
7. It appeareth not, that the Apostles in the courſe of their Ministry, did ever teach either Church or perſon to ſeek baptiſme at their hand.
8. Though that ſhould be granted, yet it followeth not, that it was a ſtanding law for all Pastors and Teachers to the worlds end.
1. Becauſe it fully appeareth, that water-baptiſme was never intended by God, but either onelyonly or cheifly, for an introductory or planting Ordinance, at its firſt coming unto a City or Nation, till it ſhould get ſome conſiderable rooting and interest among them, not for a staple Ordinance in one and the ſame place, with many other ſuch like Pleas as this is, to render it doubtful.
To which I anſwer, but with much grief of heart, to find ſuch noble parts and abilities, as God hath endowed you with, ſo deſperately engaged in ſo bad a cauſe.
But Sir, if I prove by the Scriptures, that it is ſinful for Diſciples to remain unbaptiſed, and that by the precept of Chriſt, then all your farre fetcht pleas will fall to the ground.
To prove then by the Scriptures, that it is ſinful by the precepts of Chriſt, that his Diſciples ſhould neglect Baptiſme, I prove from the 2. Acts 37, 38. that the commandments of the Apoſtles are to be looked upon as the Commandments of Chriſt, it appeareth, in that they had them from Chriſt, Acts 1.2. Ʋntill the day in which he was taken up, after that he through the holy Ghoſt had given commandments unto the Apoſtles whom he had choſen, Paul, 1 Corinth. 11.23. pleadeth, what he delivered them he had from the Lord. Peter therefore, 2 Pet. 3.2. ſaith, he wrote to them, meaning the ſcattered Diſciples, to ſtirre up their pure minds by way of remembrance, that they might be mindfull of the Commandments of ƲS, ſaith he, the Apoſtles of our Lord and Saviour: beſides the foundation of Religion laid by Chriſt, and that laid by the Apoſtles, the Spirit in Scripture maketh one and the ſame, 1 Cor. 3.11. Other foundation can no man lay, than that is laid, which is Jeſus Chriſt: Now the ſame Apoſtle to the Epheſians Epheſ. 2 20. ſaith thus, And are built upon the foundation of the Apoſtles and Prophets. So that to build upon Chriſts doctrine, and the Apoſtles doctrine, is the ſame, and that for the reaſon ſpecified. I conclude then, that if the Apoſtles command every one to be baptiſed▪ then Chriſt hath commanded every one to be baptiſed.
But the Apoſtle Peter in the 2. Acts 38. when the Diſciples that were pricked at the heart by the word preached, asked him what they ſhould do, He commandeth them to repent and be BAPTISED EVERY one of them for the remiſſion of ſins. So that here is a plain poſitive command to all and every of the perſons, at whoſe heart the Word cometh, not onelyonly to repent, but to be baptiſed. If ſin then be the tranſgreſſion of the Law (which the Apoſtle ſaith it is) and that the Apoſtles Commands are Chriſts, and that the Apoſtle hath commanded every one that repenteth to be baptiſed, then doth the concluſion lift up its head, that there is a precept of Chriſt in Scripture, whereby it is made ſinful for ſome perſons to remain unbaptiſed.
But it may be Mr. Goodwin will object, 'Tis true, this was a command which lay upon thoſe new Converts as a duty, but doth that prove it lieth upon us?
I anſwer: Yes, if the duty of repentance lie upon us as well as on them, for they are both put together by the Apoſtle, and if the precepts of the Apoſtles to the primitive Churches in any thing be precepts to us, then is Baptiſme as well as other things; for as Repentance and Baptiſme are both enjoyned to the firſt Churches by the Apoſtles, ſo are they both put together in the Commiſſion, Math. 28.19. Diſciple me all Nations, baptiſing them: and Mark 16.16. Goe and preach to every Creature, He that beleiveth and is baptiſed ſhall be ſaved; and the ſame preſence promiſed to the end of the world, as well to baptiſing as to teaching: Mr. Baxſter ſaith, by the end of the world to underſtand a period of time, is a peice of impudent violence.
This then is my firſt Argument for the ſtanding of the Ordinance of Baptiſme, it is joyn'd with Teaching in the Commiſſion, and Chriſt ſaith, what God hath joyn'd together let no man put aſſunder: But God hath joyn'd Baptiſme and Teaching together, and for any man to preſume to part them, what is it but to offer an affront to the great God, and God will ſurely reckon with them for it firſt or laſt, how many are there of ſuch, that for ſlighting Chriſt in his Ordinances,Salt marſh and his followers. which was the firſt ſtone they ſtumbled at, have had ſtrong deluſions ſent them by God, that they might beleive lies, and ſince proved forlorn, wofull ſpectacles of Gods indignation.
But to ſet home this Argument for the ſtanding of Baptiſme as long as Teaching, I ſhall uſe Mr. Goodwins own words, upon which I would fix the eye of the Reader:Water dip. p. 12. No Authority can diſcharge or diſ-oblige, but that which is either greater than, or at leaſt equall unto that which bindeth.
If ſo, then are you not bound by your own principle, to find us out an Authority, equall to Chriſts, that hath diſcharged Baptiſme, which is by ſo great an Authority enjoyned, as is Chriſts the Lords, the great Judge both of quick and dead, which I am ſure is impoſſible for you to do, and therefore Baptiſme ſtandeth in full force and vertue; and all your ſuggeſtions rendring it doubtful, muſt not, nor will not go for gold, but dirt, except with ſome, that in matters of Religion are neitheir hot nor cold, which luke-warm temper God abhorreth, and without repentance will one day ſpue them out of his mouth.
Good Reader let but thy eſteem of Baptiſme ſtand, till Mr. Goodwin ſhew us an Authority, equal to Chriſts, that hath diſcharged it, and I will promiſe thee, that mine and thine ſhall fall together.
My ſecond Argument to prove Baptiſme ſtanding is this:
That opinion which tendeth to the deſtruction of all Religion can never be the truth, but to conceive Baptiſme out of date, tendeth to the deſtruction of all Religion.
That to conceive Baptiſme out of date tendeth to the deſtruction of all Religion, I demonſtrate that thus:
1. By dividing Religion into two parts
1. That which is external, ſtanding in the exerciſe of external Ordinances; and
2. That which is internal, ſtanding in a holy frame of heart and life.
Now that to conceive Baptiſme out of date tendeth to deſtroy the external part of Religion, I prove it thus:
If the ſtanding of Teaching, and breaking bread, and other acts of Church fellowſhip, have no other foundation, but what Baptiſme hath the ſame, then to conceive Baptiſme out of date, is to diſparage the ſtanding of all the reſt, as out of date alſo, becauſe the ſame God, out of the ſame infinite wiſodme, ordained Baptiſme that ordained breaking bread, and all the acts of Church-fellowſhip, may, he hath caſt ſome degrees of honour more upon Baptiſme, then upon ſome other of the Ordinances, in as much as he ſingled out Baptiſme from ſome others, and put it in the Commiſſion by name with Teaching, and ordained it in ſome ſence or other, to ſerve the grand intereſt of remiſſion of ſins and ſalvation,Acts 2.38. Mar. 16.16 Mat. 28.19. and gave ſuch a particular charge to have it done with ſo great ſolemnity, even, In the Name of the Father, Son and holy Spirit.
Now what is the foundation of the ſtanding of any of the Ordinances, but the unrepealed Word of God, which as much reſpecteth Baptiſme as any other; therefore diſparage Baptiſme and diſparage all, they live, they die, they ſtand, they …all together.
But 2. That to conceive Baptiſme out of date, tendeth to the deſtruction of the more ſpiritual part of Religion, namely, that which conſiſteth in a holy frame of heart and life: I prove thus,
If the uſe of Ordinances be the ſoules edification, then to diſ-uſe them is the way to make havock of all our ſpiritual treaſure; but to conceive Baptiſme out of date, is the way, not onelyonly to diſuſe that Ordinance, but all others, becauſe they all ſtand upon the ſame bottome, as I have proved already.
Now that the uſe of Ordinances is the edification of the ſoul, appeareth by many Scriptures, Epheſ. 4.11, 12, 13, 14, 15, 16. and that Baptiſme by name hath a rich tendency to edification, I have proved already at large, by ſhewing the deſign of God in it, which is to affect the heart by the death, buriall and reſurrection of Chriſt, in that Ordinance SEEN, as well as in the Goſpel preached thoſe truths are HEARD, with other reſpects of edification, which I ſhall not now mention.
But for more full ſatisfaction at this point, let me give Mr. Goodwins judgement concerning the edifying nature of Baptiſme, p. 26. of his water dipping.
1. That it is operative to the engaging the judgement and conſcience to become the loyall Diſciples of Chriſt.
And 2. the building up of the inward man in grace and peace.
If ſo, how cometh ſo many ſuggeſtions from you, rendering the ſtanding of Baptiſme doubtful? Hath Chriſt appointed more wayes of teaching the Goſpel, and building up the inner man in grace than needs? and might you not as well think, that God intended to make darlings of the Chriſtians in the firſt times, and but ſtep-children of all the reſt of Beleivers to the end of the world, as to think, that he would take from them any part of the meanes of their edification and ſpiritual comfort, and not give them others in the room?
I conclude then, and I hope with evidence clear enough, that Baptiſme was not onelyonly intended by God for an introductory Ordinance to laſt for a time, but for a ſtaple ſtanding Ordinance with Teaching to the end of the world, and that too ordained for the Creatures good, and conſequently as ſinful a thing to neglect it, as it would be to neglect ones daily bread.
If all that hath been ſaid be not enough to ſatisfie the Reader concerning the ſtanding of Baptiſme, I referre thee to Mr. Baxſter, P. 542. Of plan Scripture proof.who hath in his book of Baptiſme offered ten Arguments, all grounded upon the plain Text of Scripture to prove it, and in the end concludeth thus, I will add no more becauſe it is but on the by, and becauſe this is ſufficient to thoſe that can judge of Scripture evidence when they hear it, and will be ruled by it, when they know it, and for others, it is not many words that can cure their diſeaſe.
And if any body think me over zealous in this matter, let them conſider the words of Calvin, p. 208. of his Commentary upon the Acts, though he doth moſt ingenuouſly confeſs, that ſince the beginning the Church did grant liberty to her ſelf to CHANGE the Rites, meaning, from putting all the body into the water to ſprinkling: Now the uſe ſaith, he is to ſprinkle the body or the head. But though they took the boldneſs to do that which Calvin juſtifieth the Church in, yet for the continuance of Baptiſme it ſelf, we ought rather, ſaith he, to fight a hundred times to death for the ceremony it ſelf of Baptiſme, in as much as it was delivered us by Chriſt, then that we ſhould ſuffer the ſame to be taken from us: But I ſay, that there is the ſame reaſon to fight a hundred times to death for the right ſubject, and the right form of adminiſtring it. 1. Becauſe God is wiſer than men, and becauſe any body with half an eye may ſee, that the change from dipping to ſprinkling fruſtrateth the great deſign of Chriſt in the Ordinance it ſelf, as I have ſhewn already, and in a manner maketh it uſeleſs; and becauſe changing of the Ordinances we find to be a hainous provoking thing to God of old, Iſaiah 24.5. The earth mourneth and fadeth away, the earth alſo is defiled with the Inhabitants thereof, becauſe they have tranſgreſſed the Lawes, CHANGED the Ordinance. Mark, not for a totall laying aſide of them onelyonly, but for tranſgreſſing the rule, and changing them, yea, the 29.16. Mark, how hainouſly God taketh the wiſe mens turning things upſide down; I ſay, mark all yee wiſe men and conſider, Surely your TƲRNING things upſide down ſhall be eſteemed as the Potters clay: yea, he threateneth at the 14. verſe for this very reaſon, that their FEAR (that is their worſhip) was taught after the precepts of men; The WISDOME of their WISE men ſhould periſh, and the underſtanding of the prudent ſhould be hid: And if any one ask, why God was ſo ſevere upon this account? the concluſion of the 16. verſe telleth all, Shall the thing framed ſay of him that framed it, HE HAD NO UNDERSTANDING? This then is the account God maketh of mens changing the Ordinances, that it is a reflexion upon God, as if he wanted underſtanding, changing Gods Lawes is no other, but a charging God with that weakneſs, which poor fallible men are ſubject unto, which maketh them many times upon experience to change theirs.
Come cloſe then oh world, and diſcern the difference between us and our adverſaries, and judge, whether our brethren, that hate us, and caſt out our name as evill, have any juſt ground for what they doe; the difference is eaſily ſeen, they have changed the great Ordinance of Baptiſme, thou ſeeſt Calvin honeſtly confeſſeth it, whereas we think Chriſt wiſer than Calvin, or the Church he ſpeaketh of, and have we not reaſon for it? and that inſtead of changing his Laws, it becometh us to be humbly obedient to his Lawes, and do not we do well in it? They think they have mended the Ordinances, we think they have ſpoiled them; and do plainly ſee, the ground of their firſt tampering with them, was pomp, profit and eaſe; and that it is our duty,Jude the 3. on Chriſts behalf, to endeavour with all our might the recovery of them to their primitive purity.
As I have given thee, good Reader, the judgement of Calvin as to the form of baptiſing of old, ſo take his words about the ſubject, p. 207. of his Commentary upon the Acts, If Baptiſme be given without faith, whoſe ſeal it is, It is BOTH A WICKED AND TOO GROSSE A PROFANING; 'tis true, for reaſons which were ſo to himſelf, he was for Infant-Baptiſme notwithſtanding; but the reaſon he giveth, is no more a proof to us, than Abrahams begetting Iſaack proveth we ſhall have new heavens and a new earth. Learn'd Ʋnſin adviſing when Baptiſme is rightly and lawfully uſed, faith, It is, P. 414. Catechiſ.when the Rites inſtituted by Chriſt in Baptiſme are not CHANGED; And ſaith further, that the Sacraments are no Sacraments where they are unlawfully adminiſtred. Now compare theſe two learned men together; Calvin ſaith, the Church hath changed the Rite from dipping to ſprinkling; and Ʋrſin ſaith, that where there is change the Sacraments are no Sacraments.
If then Calvin ſay true (whereof there is no doubt) that is, that the primitive practiſe was dipping, then in Ʋrſins judgement, the Ordinance being changed to ſprinkling, it ceaſeth to be any thing, and ſo all ſprinkled perſons are unbaptiſed.
Further as to the ſubject,P. 414. Of Catechiſ. This condition is added (ſpeaking of beleiving) unto the promiſe, for they who are baptiſed cannot receive that which is promiſed and ſealed in Baptiſme, but by faith, ſo that without faith, neither is the promiſe ratified, nor the Baptiſme AVAILABLE: he goeth on, In theſe words is noted breifly the right uſe of Baptiſme, in which right uſe the Sacraments are ratified to them, which receive them with a true faith; but in whatſoever corrupt and unlawful uſe and adminiſtration, the Sacraments are no Sacraments. Note well, BƲT ARE SACRAMENTS TO THEM ONELYONLY WHO RECEIVE THEM WITH A TRƲE FAITH.
But if any body ſay, why but yet Ʋrſin was for childrens Baptiſme, as well as Calvin: yes, he was; but mark the ground.
Whereas they ſay, P. 420. C…techiſ. Mark the … ſlippeth out a….(meaning the Antipaedo Baptiſts) that unto the uſe of Baptiſme faith is required: We grant it, but yet diſtinguiſhing of faith, ſo that we ſay, ſaith he, actuall faith is required in thoſe of underſtanding, but in Infants is required an inclination onelyonly to this actuall faith: afterwards thus, Faith is in Infants potentially, and by inclination. Thus by the help of this diſtinction, he hooketh in the baptiſme of Children: But will this ſatisfie the conſcience of any conſiderate Chriſtian? where is an inclination to beleive made the condition of Baptiſme, for any body young or old, in Scripture? Is there ſuch a word? and if there be none, as ſurely there is not, are theſe men ruled by the Word, or rather do not they rule it?
Or is there any ſuch thing in Infants, as an inclination to beleive? Is it not the judgement of theſe men, that all Infants are born children of wrath by nature, dead in ſins and treſpaſſes, as dead to any thing that is ſpiritual, as a dead man is to natural? if ſo, how come they to conceive of ſuch, their inclinations to beleive which is a ſpiritual thing? and who can tell of any inclinations in Infants no one thing or other? can any body tell by experience of any inclinations they had in infancy? What a woful ground is this to adminiſter Goſpel-Ordinances upon.
Or is the next any better, though they have not faith actuall, yet they have potential faith, and is that any more than to ſay, they may beleive one day? and is not that the condition of Pagans and Infidels? and ſhall they be baptiſed upon that ground? doth not this arguing ſavour of that Philoſophy and vain deceit Paul warneth the Coloſſians of, by which they were in danger of being carried after the rudiments of the world, and not after Chriſt? Good Reader, doſt thou not perceive it, I know that thou perceiveſt it?
But this is too great a digreſſion, I ſhould now return to Mr. Goodwins pleas, which render the ſtanding of Baptiſme doubtful, but that labour is ſaved, becauſe I have proved already the continuation of Baptiſme with Teaching, I hope, to the ſatisfaction of all unprejudiced minds: and becauſe my Brother Allen hath lately publiſhed a Book, called, Satisfaction for Seekers, where the caſe, touching an Adminiſtrator of Goſpel-Ordinances in theſe times, is handled, with many other queſtions thereabout of near affinity to theſe pleas of Mr. Goodwins, or rather the Seekers, which Mr. Goodwin hath eſpouſed, and put ſo great a countenance upon them, as if they had ſo much weight in them, as to make the matter difficult, whether the Ordinance of Baptiſme be ſtanding or no.
Conſider his words, We do not intend that any thing hitherto argued, P. 31. Of Water dip.ſhould be taken for a demonſtrative or poſitive proof, that the Ordinance of Baptiſme is now extinct, or not adminiſtrable without ſin in the world.
He confeſſeth they are not a (demonſtrative) proof of the death of Baptiſme; but it ſeemeth they goe a great way, and ſay a good ſay to it; the truth is, Sir, you fear not to make great adventures to come into your end, you ſeem willing, not onelyonly to be content to part with Baptiſme, which Calvin ſaith, one would fight to a hundred deaths rather than looſe, but to hazard the reputation of all the Ordinances, rather than the true Baptiſme of the New Teſtament ſhould advance in the minds of men (though the deceit of ſprinkling be detected, that it can ſcarce look the light of this day in the face) what elſe meaneth your countenancing of the Seekers Arguments, which lie as well againſt all the Ordinances as Baptiſme, and which heretofore you have trampled on like dirt.
Sir, you ſay to Mr. Edwards, that his Gangrena made great joy in hell; whatever his Gangrena did in hell I know not, but I beleive, upon good grounds, that your water dipping, eſpecially this eighteenth Conſideration, hath made more joy on earth, amongſt the Seekers, Ranters, and all ſorts of non-Churchers, than ever they had in all their lives before, by how much you excell the moſt, in parts, learning, wit, &c. by ſo much the more is their conſolation, that you ſeem to feel weight in their Arguments, HEARK HOW THEY CLAP THEIR HANDS AND SING.
But to conclude, Sir, may not Baptiſme ſay to you, as Chriſt to the Jewes; for which of my good workes doe yo… ſtone me? Hath not God made the Scriptures concerning Baptiſme upright, why then doe you ſeek out ſo many inventions.
Your nineteenth Conſideration being of one heart and ſoul with the eighth, I ſhall wholly paſſe it over, referring the Reader to the Anſwer of that, in which he ſhall find the Anſwer to this alſo.