The Reviler Rebuked, Treatise · Part 1 · Head 12
(12. Head of Scripture-contradiction.) Concerning Baptiſm.
Section 38.
THat they are againſt Infant-Baptiſm, I had noted▪ contrary to Acts 2. 38, 39. where the command for application of Baptiſm, reacheth as far as the Promiſe; and, as I hinted, in my ſhorter piece, the Promiſe extendeth it ſelf to Children, while Children, they are part of the Saints of the Church at Corinth, 1 Cor. 7. 14. if but one of the parents be a Believer and a Churchmember. R. F. is for the Negative, in a tranſition, from what was ſpoken of before; But your brain-imaginations we deny, and ſprinkling Infants with water.
Rep. 1. If he puts this ſcandalous title of brain-imaginations, upon the other means of Grace, reading, preaching, hearing, prayer, experiences, &c. he doth but back his ſellow Atkinſon. Suppoſe God ſhould leave him, as one of that name, (if it be not the ſame C. A.) to Fornication, were it not juſt for his caſting reproach upon the ways of God?
2. No reaſon is given for his denial of ſprinkling Infants with water, which I called Sacramental water, but he puts it upon a Quere, Canſt thou prove it?
Rep. What I affirm and practiſe, I am not without grounds of proof from the Scripture, as touching theſe three things.
1. Sacramental water, or Baptiſmal water, or Baptiſm with water, let it be called any of theſe, it matters not which.
2. Baptiſm of Children, or Infants.
3. A ſprinkling Baptiſm, or application of water by ſprinkling or putting water upon the party baptized.
Firſt, What more clear then the appointment and uſe ofBaptiſm with Water proved. water-Baptiſm?
1. Water was appointed by God to be uſed as the outward material ſign of inward ſpiritual waſhing, and cleanſing by the Blood and Spirit of Chriſt, John 1. 33. He that ſent me to baptize with water, &c.
2. Where there was much water, there were many baptized, and the ſooner diſpatched, as not onelyonly at Jordan, but in Aenon, near to Salim, John 3. 23. and at Jeruſalem, Acts 2. 41. Where there was no water, the ordinance could not be adminiſtred, and therefore the Eunuch till he came where water was, called not for it, Acts 8. 36. See, here is water, what doth hinder me to be baptized? Philips anſwer, If thou believeſt with all thy heart, thou mayeſt, hath no ſuch intendment, as *Martin Maſon in his Reply to Jonathan Johnſon, p 8one puts upon it; to intimate water-Baptiſm to be a thing indifferent, nor any ſuch ſenſe as he would dawb upon it, with his untempered morter: viz. As much as if he had ſaid, If thou believeſt outward water to be neceſſary to ſalvation, thou mayeſt be baptized, &c. For the Eunuchs Reply (out of which the ſcope and ſenſe of Philips anſwer is to be gathered) is not touching his faith of the neceſſity of water, (of which he ſtood convinced that the uſe of it in Baptiſm was an ordinance) but reſpecting his faith of Jeſus Chriſt to be the Son of God.
3. When the inward Baptiſm of the Spirit, and that by extraordinary gifts of Tongues was obtained, it ſufficed not; but the ordinance of Sacramental-water muſt be obeyed, Acts 10. 47. Can any man forbid water, that theſe ſhould not be baptized, &c. And ver. 48. He commanded them to be baptized. Whoſoever is againſt Baptiſmal-water, forbids or denies that which Peter, by the Lords authority, dares any man to forbid.
4. When Paul baptized Lydia and her houſhold, the Jaylor and all his, Criſpus, Gaius, and the houſhold of Stephanas, what was it but with water? He could do no more then John Baptiſt, except in exerciſe of gift of tongues and miracles, and laying on of hands upon thoſe that were baptized before, Acts 19. 6. with 4.
5. Baptiſm with water is by Chriſts inſtitution to continue,Mat. 28. 19, 20. opened. as long as Chriſts preſence is with the Apoſtles, or ſuch as teach the ſame Goſpel they taught, and make Diſciples as they did, which is to the end of the world, Matth. 28. 20. The words * in the Greek are the ſame with them in Mat. foreign.13. 40. * (except a ſmall variation of the Prepoſition and Caſe, or addition of a Pronoun) ſo ſhall it be in the end of this world; which is not the end of the Age wherein the Apoſtles lived, but of all Ages then and yet to come. And that baptizing with water is meant in Matth. 28. is clear enough, becauſe Chriſt reſerved the gift of the inward Baptiſm to himſelf, but he commandeth his Apoſtles and Miniſters to give forth the outward, as ſubſervient to his ſaving ends and purpoſes. And although we prefer the inward, before the outward part of one and the ſame Baptiſm; yet we muſt not reject the outward part, becauſe the inward is to be preferred. It will not excuſe R. F. *Page 20.or any man to tell us, Yet Baptiſm by one Spirit we own, while water-Baptiſm is wholly diſ-owned. Nor do the Scriptures which he produceth for the Baptiſm by the Spirit, exclude the Baptiſm with water, 1 Cor. 12. 12, 13. The Apoſtles ſcope in1 Cor. 12. 12, 13. cleared and vindicated the Chapter is, to preſs on to a right uſe of ſpiritual gifts, by every member, for the good of the whole body, as from other Arguments, ſo from this, ver. 12. The body is one, though the members are many. How is it proved, that the Church is one body? becauſe ver. 13. by one Spirit are we all baptized into one body: Hence the force of his Argument for right imparting of gifts; If we all agree in the ſame Spirit, and are taught by one Spirit, and baptized into one body, why ſhould not our gifts be uſed for the mutual good of the members, the whole, and every part of the body? Now, what is in the inward part of Baptiſm, among other things, incorporation, that is held forth by the outward part. Water-Baptiſm, declares and ratifies our being ſet, ingraffed, and joyned to the body myſtical, Epheſ. 4. 4, 5. There is one Body, one Lord, one Faith, one Baptiſm. Is itEpheſ. 4. 4, 5. vindicated. enough for R. F. to mention this? Here is nothing intended againſt Baptiſmal-water, by the Apoſtle, what ever be mens intentions now adays. It's a wreſting of the Scriptures, though the bare words be but mentioned, to quote them for another end then they were written. Both the inward and outward waſhing are appointed by one Lord, to confirm one and the ſame Faith; and they make but one and the ſame Baptiſm, which conſiſteth of the ſign and the thing ſignified. He that would divide them, or more then diſtinguiſh them, croſſeth the minde of the Lord Jeſus. Whatſoever R. F. addeth, Such as are baptized into Chriſt, have put on Chriſt; and that we witneſs, as doth the Scripture, which is not contradiction, Gal. 3. 27. The Scripture witneſſeth theGal. 3 27. vindicated. outward part, and the inward; and the Apoſtle intendeth both in this place; for preſſing faith in Chriſt alone for Juſtification, without dependence upon any of our acts, in obedience to the Law; he draweth an Argument from Baptiſm, the outward part as well as the inward: As many of you as have been baptized into Chriſt, have put on Chriſt for Juſtification alone; as if he ſhould ſay, Ye did ſacramentally put on Chriſt in Baptiſm, you muſt not now put him off, and be clothed with your own rags again, in ſtead of his robes. He that denieth either part of compleat Baptiſm (as the Scripture expreſſeth it of Water, and of the Spirit) hath ſo much Contradiction to the Scripture in his denial.
Secondly, As to the Baptiſm of Infants, what ever R. F. Infant Baptiſm Chriſts inſtitution.thinketh (with many others) that it is an Invention, and none of Chriſts Inſtitution; The grounds from Scripture for the Affirmative, muſt be raiſed, otherwiſe then he undertakes it, ere I will clear him of his Chriſt and Scripture-contradiction, in this very particular. To thoſe two Arguments I produced from Acts 2. and 1 Cor. 7. mentioned in the beginning of this Section, he ſaith little or nothing; nothing at all to the latter, and little to the former, and that as falſly, as weakly; according to his wonted language: But thou perverts the Scripture, Acts 2. 38, 39. ſaying, Be baptized every one of you; you and your children: Here thou art a lyar, it doth not command Children to be baptized with water, neither did they ever ſo baptize them, that thou canſt prove, by one plain Scripture.
Rep. 1. He attends not my reaſon, which I muſt repeat, for help to his memory, or others underſtanding: The Command there reacheth as far as the Promiſe; the Promiſe extends it ſelf to Children, not to all, but to their children, [To you and to your children is the Promiſe made,] and therefore the Command [Be baptized every one of you] is made to the Parent, and concerning the Childe, and Children alſo of ſuch Parents, as gladly receive the word of Promiſe for them and theirs, as it is ſaid they did, ver. 41. And although it is not there plainly expreſt, the Children and Infants were baptized, yet the Promiſe is plain enough, and the Precept is explained and enforced by the Promiſe; which had been of far leſs force to the Jew, and Proſelyte alſo, if their Children (formerly circumciſed upon their Parents taking hold of the Covenant, Iſa. 56. 6.) had been excluded, and left un-baptized; and why may not the yongeſt be included with the eldeſt among thoſe three thouſand ſouls? (according to Scripture-phraſe elſewhere, Gen. 46. 26, 27.)
2. Why ſhould R. F. (if he were not unreaſonable) tye me, or himſelf, to one plain Scripture? That which one place giveth not forth ſo plainly, another compared with it, may explain that and its ſelf alſo. Let him conſultEpheſ. 5. 26. opened. Epheſ. 5. 26. There is plain mention of water, and waſhing of water; by whom? by Chriſt, [He that ſanctifies and cleanſeth the ſoul] Whom doth he ſanctifie and cleanſe? or whoſe ſouls? His Church, his myſtical body, ver. 23. How? By water, and the word; both which are the outward means, by which he applies his Blood and Spirit, to all that he cleanſeth. The water diſtinguiſht here from the grace of ſanctifying and cleanſing, can be no other then Baptiſmalwater: The word *Greek, foreign.in this place diſtinguiſht from Chriſt himſelf, can be no other then the Scripture-command for the uſe of water; and the Scripture-promiſe, for the bleſſing of water to the ends he hath appointed it in Baptiſm. The Scripture-promiſe, we have found, belongeth to Children, and the Scripture-command for the uſe of water to all that have the Promiſe, and to all that are of Chriſts myſtical body. Now ſome Children will be found to belong to his body, the Church. I hope R. F. will think, if he doth not, others will believe, the Scripture is plain enough for that, Luke 18. 15, 16, 17. In one Verſe we read of Infants, in another, of little Children, whom Chriſt owned, as belonging to the Kingdom of God: The Kingdom of God, and the true Church that is in God the Father, and in the Lord Jeſus, 1 Theſ. 1. 1. differ not an hairs-breadth: of ſome of that age, or non-age (we may call it) of yong ones, and little ones, is Chriſts body made up in part; yea, he is ſo far from ſetting all Infants by, and ſhutting them out, that he profeſſeth with vehemency, ver. 17. Verily, whoſoever ſhall not receive the Kingdom of God, as a little Childe, ſhall in no wiſe enter therein. Let R. F. be humblypaſſively capable of what a little Childe is capable, and he may enter, with Chriſts little ones, into the knowledge of this myſtery, and benefit of Infant-baptiſm.
Thirdly, I ſhall prove the ſprinkling of Infants, or applicationA ſprinkling Baptiſm warrantable by Scr…pture. foreign. of water to them, or others that way, by plain and ſound conſequence from Scripture.
1. Although the word Bapto ſignifieth to dip, the word Baptizo ſignifieth to waſh diverſe ways. The Jews had diverſe Baptiſms, as the words are, Heb. 9. 10. *foreign.tranſlated diverſe waſhings: Some by ſprinkling, or putting water upon perſons, or things, to which Ezek. 36. 25. and Heb. 10. 22. alludeth. Some civil, or ſuperſtitious, as Mark 7. 4. waſhing of veſſels, tables, or beds; which way was by caſting water upon them, as by dipping ſome things into the water: ſo that the command for baptizing is a command for ſprinkling, as for dipping, as the word is uſed, 1 Cor. 10. 2. They were all baptized, in the cloud, and in the ſea; ſome might be more drencht or wet then others; but they (whether yong or old, whether more or leſs waſhed, or moiſtned with water) were all baptized. It is not the quantity, but the quality, and uſe of water that was then, and is now ſignificative in Baptiſm. The general end and uſe of water is waſhing, (the effect whereof is cleanſing) and ſuch is the uſe and force of the word, (as before) hence I reaſon,
That action which fully repreſenteth the main end and uſe of Baptiſmal-water, is lawful and ſufficient:
But ſprinkling, pouring, or putting water upon the body, doth repreſent this main end and uſe, &c.
For the main general end, and uſe of Water-baptiſm, is to ſignifie ſpiritual waſhing and cleanſing of the ſoul from ſin, Acts 22. 16. Ariſe, and be baptized, and waſh away thy ſins: and this is done ſignificatively, by a ſprinkling-Baptiſm (of yong or old) as well as by a dipping.
2. When John baptized Chriſt, and Philip the Eunuch, their going down to the water was one action, and the baptizing another. I ſtand not convinced by any plain, or forcible Scripture-phraſe, or by any circumſtance in Scripture-hiſtory, that there was any other action, or rite of baptizing (when it came to that) then ſprinkling or caſting water upon the perſon baptized.
3. Sprinkling, or putting water upon the baptized, is the more ready and eaſie action; and Chriſt hath not burthened his Church in the New Teſtament with painful Ceremonies. Dipping and plunging, is either of the whole body, or of a part onelyonly: if but of a part, it is hazardous and troubleſom, not onelyonly to Infants, but to perſons of years. Once upon a time, I asked a neighbor of mine (who was for Dipping) how Paul dipped the Jaylor? his anſwer was, He took him plum up from the ground, and put him into the water. (By the way I told him, there had need be good ſtore of ſtrength in all Adminiſtrators of Baptiſm in this maner, and little Paul might not be ſtrong enough for the ſervice, if Silas was) I asked again, whether there was a pond or river in the yard, betwixt the priſon and the Jaylors proper lodgings; and was anſwered, there might be a brook running through the yard. Theſe are ſtrange conjectures, which men will aſſume and fancy to themſelves. I may ask again, what brook or pond was there in Judas's houſe, where Paul was, Acts 9. 11. who when weak and feeble was baptized, ver. 18. and was not ſtrengthned in body till he had received meat, ver. 19. ſure, ſprinkling or putting a little water upon Paul at that time, and at all times upon feeble Infants, as upon feeble Paul, is a work of greater mercy, which God prefers before ſacrifice. Who may not obſerve, that dippers, and the dipped are more put to their ſhifts, to make out their way by Scripture, then we are ſtraitned, to prove a ſprinkling Baptiſm, or a waſhing by ſprinkling, or ſuch kinde of application of water to the party? And therefore if water be appointed by Chriſt, and Infants are not excluded the Covenant and Promiſe wherein their parents (if but one) do ſtand; and if ſprinkling or caſting water upon the Church-member, or confederate with God, and his people, be ſufficient, and ſuitable to the main end of Baptiſm, I apprehend we depart not from the minde of Chriſt revealed in Scripture, when we ſo Baptize them.
4. As I forbear judging of Saints who differ in ſome inward notions, and outward forms, ſo I cannot but condemn this ſect of men, who are againſt all outward Baptiſm with water, what way, or to what perſons ſoever it be applyed; and vent many falſhoods and abſurdities in their dictates concerning the baptiſm of the Spirit onelyonly. I ſhall inſtance but in one or two of the buſie Pen-men, J. P. and J. N. *His ſh…ld of the Tru…h, page 11, 12.James Parnell dictates thus; They who would have one Baptiſm outward, and another inward, would have two Baptiſms, when the Scripture ſaith the Baptiſm is but one: As for the Baptiſm of water, which the Apoſtles uſed, it was a command of Chriſt for its time. Whereas the contrary hath been ſhewed from Scripture (in this Section) that the two parts, outward and inward, make but one Baptiſm, by reaſon of the relation that the outvvard ſign hath to the invvard thing ſignified; vvhichwhich relation, by virtue of Chriſts ordaining it to be ſo, is the foundation of the union, and one-neſs. And as for his limiting the Baptiſm of vvater to the time paſt and novv out of date, it is but a Tradition lately received, to make void the commandement of Chriſt, which will ſtand in force, effect and virtue, when the Tradition will vaniſh and come to nothing. James Nayler, a greater doctor (J. Lilburn *Reſur. of J. Lilburn. * Love to the Loſt. pag. 38.calls him a tall man in Chriſt) dictates thus. * It was not laid on the Apoſtles as of neceſſity, but as they found it of ſervice or diſ-ſervice. This is rotten, groundleſs ſtuff. It was always of ſervice, ſince Chriſt did inſtitute it, and not to be denyed to the proper, and capable ſubject. If the Apoſtles did not always adminiſter it themſelves, they appointed Evangeliſts, Paſtors, or ſome that were commiſſionated to preach to do it, according to Chriſts command, Matth. 28. 18, 19. which they were to teach others to obſerve and do; And a neceſſity there was forNeceſſity of precept, and of means, in water Baptiſm. them to obey their maſters command: and adminiſter, or cauſe to be adminiſtred, as a neceſſity on the Believers part to uſe it for him, and his as a means of faiths confirmation, &c. not but that God can and doth ſave without it, where it cannot orderly be had. But then will J. N. ſay, *As above, page 40.If any ſhall come in the power and Spirit of Johns Baptiſm, or if any had a call from God thereto, ſuch we judge not, nor gainſay. But what call doth this man imagine? obſerve what he ſaith, afterwards, *Page 42.God never called any to Baptize; but firſt he called them out of the world, and their habitations there, to follow Chriſt, as into the wilderneſs, which were prophets and Apoſtles called immediately. No call will pleaſe him but that which is immediate, no miniſter but an Elijah, or an Eliſha, a Peter, or a Paul. This man is yet a Seeker, and not a perfect finder, though he ſpeaks much of preſent perfection attainable, and gives them that deny it, this jerking abuſive character, [who preach up imperfection, and ſin for term of life] whereas it is one thing to preach, there will be ſin in the Saints, and need they ſhall have of the meditation of their Baptiſm, to confirm their faith of the nonimputation of that which is inherent; and another, to preach it up. I am more then afraid, I do certainly diſcern it, that the late preaching of preſent perfection in ſanctification, hath raiſed and preach't up the pride of many a Phariſaical ſpirit to ſuch a height, that we ſhall not expect their ſaving fall, by many years labors, unleſs Gods Almighty arm be revealed. And to preach up that which is in deed the Baptiſm in Spirit, on purpoſe to overthrow Chriſts inſtitution of water, is, I dare ſay, not from the dictate of Gods Spirit, but of ſelf and fleſh in Ja. Nayler. That which he ſaith in one page *Love to t… Loſt. pag. 4is true, The Apoſtles did not baptize Believers over again with water, who had had it, becauſe they had it not before in their faſhion: But as falſe is that which he hath in the page before, *Page 41.That Paul preached Baptiſm in ſpirit in its ſtead, i. e. in ſtead of Baptiſm with water: for it is a great injury to the Apoſtle to repreſent him as a juſtler out of any of Gods ordinances and as one like himſelf: who ſaith prety well, one while, *Page 42.[no form we deny into which Chriſt leads in Spirit] yet preſently as ill again, and blows as cold as before he blew hot, But all forms we deny, that are uſed by men to keep people from following the Spirit. For, ſuppoſe it we may with grief enough, that ſome men do abuſe forms this way, all men do not, nor dare admit the thought, but tremble to think any ſhould be ſo formal; and again, what warrant hath he to deny any of Chriſts forms, though he may (with the beſt wiſdom and zeal he hath) help to batter down the Images that men have ſet up? Chriſt hath withdrawn from men, but he never ſent for water-Baptiſm to heaven, though it came from thence; He never repealed the Covenant made with Believers, and their ſeed. The Promiſe holds to all Chriſts New Teſtament inſtitutions, to Baptiſmal-water, applyed to all Chriſts little ones: He that denyes it, puts down Chriſt, and his ordinance, and ſets up Idol-ſelf in the room. Let J. Nayler make a more privy ſearch into his heart, and ponder well of what I have animadverted briefly, and of what I ſhall cloſe with; none of his ſtumblings at the diviſions about forms, ſhould make him out of love with that which had a divine ſtamp, and is not worn out but in his apprehenſion, as in R. F. his fancy.